Divinity Theseshttps://hdl.handle.net/10023/632024-03-28T09:36:41Z2024-03-28T09:36:41ZMeasuring "a hair's breadth" : determining John Wesley's closeness to Calvinism by a comparison to Jonathan EdwardsRogers, Calebhttps://hdl.handle.net/10023/295312024-03-21T03:01:31Z2020-07-30T00:00:00ZJohn Wesley is recognized as one of the most powerful voices of the 18th century. His work sparked a revival which spread around the world, becoming the basis for multiple Christian denominations which are still present today. He was famously fond of Arminian theology, though he did admit that he believed the truth of the gospel to be so close to Calvinism as to be only a “hair’s breadth away.” This particular turn of phrase is one which is often cited by Wesleyan scholars and then immediately forgotten as they go on to emphasize the more Arminian elements of his theology. I argue in this thesis that Wesley’s theological super- system was far more Reformed Orthodox in nature than is typically thought. This is shown by comparing Wesley to his contemporary across the sea, Jonathan Edwards, particularly along the topics of theological anthropology and federal theology.
2020-07-30T00:00:00ZRogers, CalebJohn Wesley is recognized as one of the most powerful voices of the 18th century. His work sparked a revival which spread around the world, becoming the basis for multiple Christian denominations which are still present today. He was famously fond of Arminian theology, though he did admit that he believed the truth of the gospel to be so close to Calvinism as to be only a “hair’s breadth away.” This particular turn of phrase is one which is often cited by Wesleyan scholars and then immediately forgotten as they go on to emphasize the more Arminian elements of his theology. I argue in this thesis that Wesley’s theological super- system was far more Reformed Orthodox in nature than is typically thought. This is shown by comparing Wesley to his contemporary across the sea, Jonathan Edwards, particularly along the topics of theological anthropology and federal theology.Title redactedStigall, Jasonhttps://hdl.handle.net/10023/294602024-03-09T03:08:27Z2024-06-11T00:00:00ZAbstract redacted
2024-06-11T00:00:00ZStigall, JasonAbstract redactedGod in the eyes of a refugee : emic perspectives on religion and resettlement of Syrian Muslims in North East ScotlandGourlay, Marjorie Gracehttps://hdl.handle.net/10023/293762024-03-01T10:26:04Z2024-06-11T00:00:00ZThis ethnographic study prioritises the emic perspectives of Syrian Muslim refugees resettled to North East Scotland by means of conversations about God. Beginning with a model borrowed from the monastic tradition that has an approach towards the other of "dilatato corde," an expanded heart, it explores the implications of employing a model of inter-religious dialogue that inverts existing power dynamics and brings to therefore a peripheral voice. The purpose of this study is to challenge paradigms of exclusion, by learning directly from those who have been uprooted by war and resettled as refugees in Scotland, and to understand theological perspectives of those at the margins. The narrative approach in Part II of the thesis interweaves the voices of refugees with fieldwork observations and existing literature that verifies the themes. Echoing the theological meta-narrative that emerged in conversation with the informants, Chapter Three considers the experience of resettlement through the prism of “estrangement” (al-ghurba), Chapter Four focuses on the concept of “homeland” (al-waṭan) from a position of exile, and Chapter Five seeks an understanding of “God” (allāh) as seen through the eyes of the refugee. The study provides a written record of the life narratives, at a particular moment in time, of a people whose voices are not readily heard, offers insights into the inner world of a small number of Muslim refugees, and illustrates the extent to which Islam, and religion more generally, has an influence in, and implications for, the field of refugee resettlement.
2024-06-11T00:00:00ZGourlay, Marjorie GraceThis ethnographic study prioritises the emic perspectives of Syrian Muslim refugees resettled to North East Scotland by means of conversations about God. Beginning with a model borrowed from the monastic tradition that has an approach towards the other of "dilatato corde," an expanded heart, it explores the implications of employing a model of inter-religious dialogue that inverts existing power dynamics and brings to therefore a peripheral voice. The purpose of this study is to challenge paradigms of exclusion, by learning directly from those who have been uprooted by war and resettled as refugees in Scotland, and to understand theological perspectives of those at the margins. The narrative approach in Part II of the thesis interweaves the voices of refugees with fieldwork observations and existing literature that verifies the themes. Echoing the theological meta-narrative that emerged in conversation with the informants, Chapter Three considers the experience of resettlement through the prism of “estrangement” (al-ghurba), Chapter Four focuses on the concept of “homeland” (al-waṭan) from a position of exile, and Chapter Five seeks an understanding of “God” (allāh) as seen through the eyes of the refugee. The study provides a written record of the life narratives, at a particular moment in time, of a people whose voices are not readily heard, offers insights into the inner world of a small number of Muslim refugees, and illustrates the extent to which Islam, and religion more generally, has an influence in, and implications for, the field of refugee resettlement.Contextualising Zia-ul-Haq's Islamisation of Pakistan (1977-88) and its impact on 'non-Muslims' in the thought of Maududi and British colonialismHunter, Mary Florahttps://hdl.handle.net/10023/293302024-02-23T03:06:54Z2024-06-11T00:00:00ZThis thesis explores Zia-ul-Haq’s Islamisation of Pakistan (1977-88) and its lasting impact on those perceived to be ‘non-Muslims’ by his regime. Zia’s Islamisation, to be defined as a top-down process of bringing the laws into conformity with his regime’s understanding of Islamic injunctions, was significantly influenced by the thought of Maulana Maududi and of British colonialism in pre-Partition India. In Chapter One, the existing literature is evaluated, and the definitions, methodology and seminal arguments are presented. In Chapter Two, Louis Althusser’s theory of ideology is carefully applied to Zia’s wider Islamisation process to show how he used it to realise an ‘Islamic ideology’ of Pakistan, in which non-Muslims had an ill-defined place. In Chapter Three, this process is characterised as a continuation of the spirit of the Objectives Resolution (1949), which constitutionally enshrined the tension between the country’s diversity and its unification through Islam. In in its original state, Maududi and others used it as a benchmark to measure Islamisation efforts, but contemporary concerns among the non-Muslim politicians were confirmed when Zia made it a substantive part of the constitution in 1985. Chapter Four surveys the colonial origins of the Pakistan Penal Code, 1860 to set-up discussion of how Zia’s amendments to its chapter on offences relating to religion has disproportionately affected religious minorities. Zia, like the British, made sweeping legal changes undemocratically and his amendments employed colonial-era language. This discussion continues into Chapter Five, focusing on two amendments that criminalised the Ahmadiyyah community. This thesis makes four key contributions to this subject: it employs a neglected theological mode of enquiry, explores and problematises Zia’s construction of an ‘Islamic ideology’ using Louis Althusser’s theory of ideology, contextualises Zia’s Islamisation in the ideas of Maududi and British colonialism and emphasises the lasting impact of Zia’s Islamisation for Pakistan’s religious minorities.
2024-06-11T00:00:00ZHunter, Mary FloraThis thesis explores Zia-ul-Haq’s Islamisation of Pakistan (1977-88) and its lasting impact on those perceived to be ‘non-Muslims’ by his regime. Zia’s Islamisation, to be defined as a top-down process of bringing the laws into conformity with his regime’s understanding of Islamic injunctions, was significantly influenced by the thought of Maulana Maududi and of British colonialism in pre-Partition India. In Chapter One, the existing literature is evaluated, and the definitions, methodology and seminal arguments are presented. In Chapter Two, Louis Althusser’s theory of ideology is carefully applied to Zia’s wider Islamisation process to show how he used it to realise an ‘Islamic ideology’ of Pakistan, in which non-Muslims had an ill-defined place. In Chapter Three, this process is characterised as a continuation of the spirit of the Objectives Resolution (1949), which constitutionally enshrined the tension between the country’s diversity and its unification through Islam. In in its original state, Maududi and others used it as a benchmark to measure Islamisation efforts, but contemporary concerns among the non-Muslim politicians were confirmed when Zia made it a substantive part of the constitution in 1985. Chapter Four surveys the colonial origins of the Pakistan Penal Code, 1860 to set-up discussion of how Zia’s amendments to its chapter on offences relating to religion has disproportionately affected religious minorities. Zia, like the British, made sweeping legal changes undemocratically and his amendments employed colonial-era language. This discussion continues into Chapter Five, focusing on two amendments that criminalised the Ahmadiyyah community. This thesis makes four key contributions to this subject: it employs a neglected theological mode of enquiry, explores and problematises Zia’s construction of an ‘Islamic ideology’ using Louis Althusser’s theory of ideology, contextualises Zia’s Islamisation in the ideas of Maududi and British colonialism and emphasises the lasting impact of Zia’s Islamisation for Pakistan’s religious minorities.John, divine locality and the Book of RevelationSanchez, Christian Philliphttps://hdl.handle.net/10023/293082024-02-22T03:06:08Z2021-07-01T00:00:00ZThis thesis argues that John, the author of Revelation, depended upon two traditions or cultural models for the development of his theology: the corporeality of God and the heavenly temple. 'Cultural model' is a term used in cognitive anthropology to refer to conceptual constructs shared amongst persons in a given culture, which helps those persons sense-make and behave in their world. John used the cultural models of divine corporeality and the heavenly temple to construct a unique cosmology and theology in his apocalypse. Moreover, these cultural models and his resultant theological system helped John answer critical questions facing him at the end of the first century: Where is the Messiah, and why is he gone? For John, Jesus was absent in his world because he was completing necessary sacrificial and sacerdotal ministries at the heavenly temple so that the world could be purged of its impurities, allowing the Lord God to dwell physically with his people on earth.
2021-07-01T00:00:00ZSanchez, Christian PhillipThis thesis argues that John, the author of Revelation, depended upon two traditions or cultural models for the development of his theology: the corporeality of God and the heavenly temple. 'Cultural model' is a term used in cognitive anthropology to refer to conceptual constructs shared amongst persons in a given culture, which helps those persons sense-make and behave in their world. John used the cultural models of divine corporeality and the heavenly temple to construct a unique cosmology and theology in his apocalypse. Moreover, these cultural models and his resultant theological system helped John answer critical questions facing him at the end of the first century: Where is the Messiah, and why is he gone? For John, Jesus was absent in his world because he was completing necessary sacrificial and sacerdotal ministries at the heavenly temple so that the world could be purged of its impurities, allowing the Lord God to dwell physically with his people on earth.Life with God - human participation in eternal communion : the status of the theological anthropology of John D. ZizioulasWarner, Michael Kenthttps://hdl.handle.net/10023/292242024-02-15T03:02:19Z2021-12-01T00:00:00ZThis thesis considers the high theological anthropology of John Zizioulas and offers the first through examination of his doctrine of humanity. He grounds his theology with pneumatological Christology, so to hear him accurately, we must understand that Jesus Christ does not simply repair humanity’s fallen condition but rather reveals God’s plan for his cosmos. For Zizioulas, theology must be understood eschatologically with the local church standing as the living icon of God’s eternal people. As such, his holistic account of mankind restates in contemporary terms what the catholic Church has agreed on. Simply put, Jesus Christ reveals God’s eternal public which the Church’s worship expectantly displays. So, this thesis critically assesses Zizioulas’ anthropology articulated in terms of relational ontology to demonstrate that his holistic expression is an integrated synthesis of the catholic tradition instead of a theological innovation. Further, the thesis aspires to show that his work brings together the reception’s many contributions and that Jesus Christ preserves God-man koinōnia. In this way, Zizioulas’ anthropology seeks to articulate and offer the Eastern Church’s metaphysical realism to the whole Church because he believes this conceptuality best communicates the life that God offers humankind as created persons. This thesis, then, is an exercise to consider whether Zizioulas’ integrated theology can strengthen humankind’s knowledge of Christ’s metaphysical revolution. As an ecumenist, Zizioulas aims to build unity among the Church’s many traditions and promote God’s good intention towards humankind. Moreover, he sees the present generation’s struggle for identity as resulting from individual attempts to fabricate purpose from pejorative and reductionist theories of mankind. Consequently, Zizioulas’ theological anthropology offers a positive voice to the anthropological discourse by arguing not only that God alone offers human integers lasting communion as the named members of Trinity’s consummate kingdom, but also that the worshipping Church’s many assemblies make this end partially visible today.
2021-12-01T00:00:00ZWarner, Michael KentThis thesis considers the high theological anthropology of John Zizioulas and offers the first through examination of his doctrine of humanity. He grounds his theology with pneumatological Christology, so to hear him accurately, we must understand that Jesus Christ does not simply repair humanity’s fallen condition but rather reveals God’s plan for his cosmos. For Zizioulas, theology must be understood eschatologically with the local church standing as the living icon of God’s eternal people. As such, his holistic account of mankind restates in contemporary terms what the catholic Church has agreed on. Simply put, Jesus Christ reveals God’s eternal public which the Church’s worship expectantly displays. So, this thesis critically assesses Zizioulas’ anthropology articulated in terms of relational ontology to demonstrate that his holistic expression is an integrated synthesis of the catholic tradition instead of a theological innovation. Further, the thesis aspires to show that his work brings together the reception’s many contributions and that Jesus Christ preserves God-man koinōnia. In this way, Zizioulas’ anthropology seeks to articulate and offer the Eastern Church’s metaphysical realism to the whole Church because he believes this conceptuality best communicates the life that God offers humankind as created persons. This thesis, then, is an exercise to consider whether Zizioulas’ integrated theology can strengthen humankind’s knowledge of Christ’s metaphysical revolution. As an ecumenist, Zizioulas aims to build unity among the Church’s many traditions and promote God’s good intention towards humankind. Moreover, he sees the present generation’s struggle for identity as resulting from individual attempts to fabricate purpose from pejorative and reductionist theories of mankind. Consequently, Zizioulas’ theological anthropology offers a positive voice to the anthropological discourse by arguing not only that God alone offers human integers lasting communion as the named members of Trinity’s consummate kingdom, but also that the worshipping Church’s many assemblies make this end partially visible today.Richard of St. Victor's argument for the necessity of the Trinity : an exposition and analysis of the argument for a tri-personal God in 'De Trinitate'Bray, Dennishttps://hdl.handle.net/10023/291752024-02-10T03:03:24Z2022-06-16T00:00:00ZIn his magnum opus, ‘De Trinitate’, the twelfth century canon Richard of St. Victor offers sustained
reflection on core dogmatic claims from the Athanasian creed. At the heart of the treatise is
Richard’s argument for exactly three divine persons. Starting with the necessity of a single,
maximally perfect divine substance, Richard reasons along four steps: (i) God must have maximal
charity, or other-love; (ii) to be perfectly good, delightful, and glorious, God’s other-love must be
shared among at least two, and (iii) among at least three, divine persons; (iv) the metaphysics of
divine processions and love each ensure the impossibility of four divine persons. Scripture and
trustworthy church authorities already give Richard certainty in these truths of faith. Even so, as
an act of ardent love Richard contemplates on the Trinity as seen in creation. From this epistemic
point of departure, he supports his conclusions from common human experience alone.
Recently, philosophers of religion – such as Richard Swinburne, William Hasker, and William Lane
Craig – have used Richard’s trinitarian reflection as a springboard for constructive work in
apologetics and ramified natural theology. Additionally, medieval and Victorine scholars have
increasingly recognized the novelty and rigour of Richard’s contribution to trinitarian
philosophical-theology. However, to date there has been no dedicated study of the heart of
Richard’s project in ‘De Trinitate’. In this thesis I offer an historically informed exposition of
Richard’s argument for the necessity of the Trinity, as well as philosophically informed analysis.
Further, I address some of the most pressing concerns with Richard’s argument. Richard’s work
is not only suggestive, but highly compelling. If sound, it is situated to contribute to the
contemporary philosophical and theological trinitarian discussion. I conclude by considering its
application for (so called) Latin and Social, as well as heterodox, trinitarian theologies.
2022-06-16T00:00:00ZBray, DennisIn his magnum opus, ‘De Trinitate’, the twelfth century canon Richard of St. Victor offers sustained
reflection on core dogmatic claims from the Athanasian creed. At the heart of the treatise is
Richard’s argument for exactly three divine persons. Starting with the necessity of a single,
maximally perfect divine substance, Richard reasons along four steps: (i) God must have maximal
charity, or other-love; (ii) to be perfectly good, delightful, and glorious, God’s other-love must be
shared among at least two, and (iii) among at least three, divine persons; (iv) the metaphysics of
divine processions and love each ensure the impossibility of four divine persons. Scripture and
trustworthy church authorities already give Richard certainty in these truths of faith. Even so, as
an act of ardent love Richard contemplates on the Trinity as seen in creation. From this epistemic
point of departure, he supports his conclusions from common human experience alone.
Recently, philosophers of religion – such as Richard Swinburne, William Hasker, and William Lane
Craig – have used Richard’s trinitarian reflection as a springboard for constructive work in
apologetics and ramified natural theology. Additionally, medieval and Victorine scholars have
increasingly recognized the novelty and rigour of Richard’s contribution to trinitarian
philosophical-theology. However, to date there has been no dedicated study of the heart of
Richard’s project in ‘De Trinitate’. In this thesis I offer an historically informed exposition of
Richard’s argument for the necessity of the Trinity, as well as philosophically informed analysis.
Further, I address some of the most pressing concerns with Richard’s argument. Richard’s work
is not only suggestive, but highly compelling. If sound, it is situated to contribute to the
contemporary philosophical and theological trinitarian discussion. I conclude by considering its
application for (so called) Latin and Social, as well as heterodox, trinitarian theologies.Forsaking the fall : an inquiry into the possibility of a nonlapsarian ChristianitySpencer, Daniel H.https://hdl.handle.net/10023/291742024-02-08T14:19:59Z2021-12-01T00:00:00ZIn this thesis, I argue that the orthodox Christian faith does not require commitment to the
doctrines of the Fall and Original Sin. To yield this conclusion, I first outline what precisely is
meant by Original Sin; this is accomplished through a lengthy exposition of the three dominant
species of the doctrine (Chapter 1). Next, I turn to an investigation of the two standard proof
texts for Original Sin—Gen. 2–3 and Rom. 5:12–21—where I contend that various exegetical
and hermeneutical considerations make it plausible to suppose Original Sin is not grounded
authoritatively in scripture (chapters 2 and 3). Having addressed the putative scriptural
foundations for Original Sin, I turn in Part II to a somewhat more constructive task, the main
aim of which is to demonstrate that the abandonment of Original Sin leaves no significant gaps
in an overall Christian theology. Chapter 4 examines the biblical doctrine of sin; in conjunction
with the following two chapters I argue that the essence of sin here uncovered is supremely
amenable to a nonlapsarian theology. In Chapter 5 I argue that there are no serious difficulties
for such a project in terms of theodicy—at least, that is, no difficulties which would not be
equally problematic for the Fall doctrine. In Chapter 6, I suggest that traditional Christian
teaching on atonement and salvation can be squared rather straightforwardly with a
nonlapsarian theology. Finally, in Chapter 7 I propose a strongly realist account of orthodoxy
which is both compatible with nonlapsarianism and very similar in content to the evangelical
proclamation of the early church. I thus conclude that a broadly orthodox Christian theology is
compatible with a rejection of the Fall and Original Sin.
2021-12-01T00:00:00ZSpencer, Daniel H.In this thesis, I argue that the orthodox Christian faith does not require commitment to the
doctrines of the Fall and Original Sin. To yield this conclusion, I first outline what precisely is
meant by Original Sin; this is accomplished through a lengthy exposition of the three dominant
species of the doctrine (Chapter 1). Next, I turn to an investigation of the two standard proof
texts for Original Sin—Gen. 2–3 and Rom. 5:12–21—where I contend that various exegetical
and hermeneutical considerations make it plausible to suppose Original Sin is not grounded
authoritatively in scripture (chapters 2 and 3). Having addressed the putative scriptural
foundations for Original Sin, I turn in Part II to a somewhat more constructive task, the main
aim of which is to demonstrate that the abandonment of Original Sin leaves no significant gaps
in an overall Christian theology. Chapter 4 examines the biblical doctrine of sin; in conjunction
with the following two chapters I argue that the essence of sin here uncovered is supremely
amenable to a nonlapsarian theology. In Chapter 5 I argue that there are no serious difficulties
for such a project in terms of theodicy—at least, that is, no difficulties which would not be
equally problematic for the Fall doctrine. In Chapter 6, I suggest that traditional Christian
teaching on atonement and salvation can be squared rather straightforwardly with a
nonlapsarian theology. Finally, in Chapter 7 I propose a strongly realist account of orthodoxy
which is both compatible with nonlapsarianism and very similar in content to the evangelical
proclamation of the early church. I thus conclude that a broadly orthodox Christian theology is
compatible with a rejection of the Fall and Original Sin.God the teacher in 1 Corinthians 2 : God's threefold pedagogy and its resistance to prevailing forms of human wisdomWeddle, Owen Ainsworthhttps://hdl.handle.net/10023/291572024-02-07T03:06:07Z2020-12-02T00:00:00ZSince the Enlightenment, the philosophical study of knowledge has had a marked influence on the understanding of Christian faith and theology in relation to epistemology. The Enlightenment evaluated religious knowledge according to the same epistemic norms applied to all other forms of knowledge. In resistance to these epistemic norms, some theologians and Biblical scholars, such as Karl Barth and the apocalyptic interpreters of the Apostle Paul, have endeavored to describe an alternative theological epistemology found in Paul’s epistles. However, in many cases, these interpretations and studies have not taken into account the specific social and historical circumstances that Paul’s epistles were written to address.
This dissertation attempts to explain the epistemic and pedagogical norms implicit in 1 Corinthians 2. In resistance to the Greco-Roman conventions regarding wisdom and education that were fomenting competition and division in the Corinthian fellowship, Paul explains an alternative way of knowing God. This study establishes and articulates the interpretation of Paul via three arguments. The first argument demonstrates Paul’s awareness of ancient pedagogy, particularly with regard to the Greco- Roman wisdom tradition, and the way philosophical education contributes to the ecclesial divisions in Corinth. Next, the case is made that Paul portrays God Himself as the Corinthians’ teacher in opposition to the various human teachers the Corinthians would have been accustomed to trusting. Finally, the divine pedagogy found in 1 Corinthians 2 is described in a threefold pattern: (1) Jesus’s story as the paradigm of human redemption, (2) the collaborative inspiration of human teachers by the Spirit, and (3) the transformation of the believers’ propositional faith in God into a relational knowledge and love of God.
2020-12-02T00:00:00ZWeddle, Owen AinsworthSince the Enlightenment, the philosophical study of knowledge has had a marked influence on the understanding of Christian faith and theology in relation to epistemology. The Enlightenment evaluated religious knowledge according to the same epistemic norms applied to all other forms of knowledge. In resistance to these epistemic norms, some theologians and Biblical scholars, such as Karl Barth and the apocalyptic interpreters of the Apostle Paul, have endeavored to describe an alternative theological epistemology found in Paul’s epistles. However, in many cases, these interpretations and studies have not taken into account the specific social and historical circumstances that Paul’s epistles were written to address.
This dissertation attempts to explain the epistemic and pedagogical norms implicit in 1 Corinthians 2. In resistance to the Greco-Roman conventions regarding wisdom and education that were fomenting competition and division in the Corinthian fellowship, Paul explains an alternative way of knowing God. This study establishes and articulates the interpretation of Paul via three arguments. The first argument demonstrates Paul’s awareness of ancient pedagogy, particularly with regard to the Greco- Roman wisdom tradition, and the way philosophical education contributes to the ecclesial divisions in Corinth. Next, the case is made that Paul portrays God Himself as the Corinthians’ teacher in opposition to the various human teachers the Corinthians would have been accustomed to trusting. Finally, the divine pedagogy found in 1 Corinthians 2 is described in a threefold pattern: (1) Jesus’s story as the paradigm of human redemption, (2) the collaborative inspiration of human teachers by the Spirit, and (3) the transformation of the believers’ propositional faith in God into a relational knowledge and love of God.Mirrors of God : the Church and the problem of divine hiddennessKing, Derek Scotthttps://hdl.handle.net/10023/291012024-02-03T03:06:02Z2021-12-01T00:00:00ZThis dissertation offers an ecclesiological response to J. L. Schellenberg’s problem of divine hiddenness by centering on the nature and role of the Church. The introduction states this aim and outlines the methods of this dissertation. Chapter one introduces the problem as formulated by Schellenberg and surveys responses to it. Chapter two argues that Schellenberg’s argument adopts problematic assumptions related to theological epistemology. In contrast, it analyzes Gregory of Nyssa’s theological epistemology of knowing God by participation. It concludes a primary way one knows God is in the Church. Chapter three focuses on the nature of the Church by depicting her as the body of Christ. Beginning with Gregory’s reflections on the body of Christ, the chapter argues that the Church is a mediator of divine revelation. The Problem of Discernment, however, makes discernment of Christ’s actions difficult. In response, the dissertation focuses on three roles of the Church: the Church Gathered Inclusive, Church Gathered Exclusive, and Church Scattered. Chapter four focuses on the Church Gathered Inclusive by describing how the liturgy leads to knowing God. Beginning with Gregory’s reflections on seeing God, the chapter argues that nonbelievers can experience Christ through the liturgy. Chapter five focuses on the Church Gathered Exclusive by describing how the sacraments lead one to know God. Beginning with Gregory’s reflections on baptism and eucharist, the chapter argues the sacraments are a participation in Christ. Chapter six focuses on the Church Scattered by highlighting individuals restored in Christ’s image. Beginning with Gregory’s reflections on the image, the chapter argues that individuals are mediators of divine revelation. The conclusion summarizes previous conclusions and articulates three points that cumulatively form the ecclesiological response to divine hiddenness. After responding to a final objection, it concludes the Church is a solution to the problem of divine hiddenness.
2021-12-01T00:00:00ZKing, Derek ScottThis dissertation offers an ecclesiological response to J. L. Schellenberg’s problem of divine hiddenness by centering on the nature and role of the Church. The introduction states this aim and outlines the methods of this dissertation. Chapter one introduces the problem as formulated by Schellenberg and surveys responses to it. Chapter two argues that Schellenberg’s argument adopts problematic assumptions related to theological epistemology. In contrast, it analyzes Gregory of Nyssa’s theological epistemology of knowing God by participation. It concludes a primary way one knows God is in the Church. Chapter three focuses on the nature of the Church by depicting her as the body of Christ. Beginning with Gregory’s reflections on the body of Christ, the chapter argues that the Church is a mediator of divine revelation. The Problem of Discernment, however, makes discernment of Christ’s actions difficult. In response, the dissertation focuses on three roles of the Church: the Church Gathered Inclusive, Church Gathered Exclusive, and Church Scattered. Chapter four focuses on the Church Gathered Inclusive by describing how the liturgy leads to knowing God. Beginning with Gregory’s reflections on seeing God, the chapter argues that nonbelievers can experience Christ through the liturgy. Chapter five focuses on the Church Gathered Exclusive by describing how the sacraments lead one to know God. Beginning with Gregory’s reflections on baptism and eucharist, the chapter argues the sacraments are a participation in Christ. Chapter six focuses on the Church Scattered by highlighting individuals restored in Christ’s image. Beginning with Gregory’s reflections on the image, the chapter argues that individuals are mediators of divine revelation. The conclusion summarizes previous conclusions and articulates three points that cumulatively form the ecclesiological response to divine hiddenness. After responding to a final objection, it concludes the Church is a solution to the problem of divine hiddenness."That glorious sight" : theological aesthetics in the poetry of Edmund Spenser and John MiltonMorley, David Jacobhttps://hdl.handle.net/10023/287672024-02-13T03:03:32Z2022-06-16T00:00:00ZThis thesis explores how the Protestant poets Edmund Spenser and John Milton utilize the beautiful as a theological category, and it sets their concerns as Protestant poets in constructive dialogue with the insights of Hans Urs von Balthasar’s theological aesthetics. In Part I, I demonstrate important similarities between the experiential rhythm of Balthasar’s aesthetics and the typical justifications of poetry in Protestant literary theory of the sixteenth and seventeenth centuries: the interrelationship of theological form, attraction, and response (Chapter 1); I also show how Balthasar’s aesthetics provide an account of the connection between the forms of Christ, the Christian, and Christian art which offers a theological grounding for the conception of the Christian poet in such Protestant poetics (Chapter 2). In light of this theological approach, I explore four poems across the careers of Spenser and Milton. In Part II, I examine the power and function of Una’s beauty in Spenser’s narrative of holiness in Book 1 of The Faerie Queene (Chapter 3), and I argue that the climactic, beautiful figure of Sapience in his An Hymne of Heavenly Beautie should be interpreted Christologically rather than philosophically (Chapter 4). In Part III, I consider the beauty of the Christian form in Milton’s Mask Presented at Ludlow Castle, arguing that the Lady’s beauty manifests a paradoxical “strong weakness” central to Milton’s understanding of Christianity (Chapter 5), and I positively reappraise the oft maligned figure of Christ in Paradise Regained in light of Balthasar’s theological retrieval of the concept of Ignatian indifference, while maintaining some fundamental differences between Balthasar and Milton’s doctrines of God such that Milton’s Christ cannot aesthetically manifest the glory of the Father (Chapter 6). The thesis contributes to a revaluation of the history of Protestant theological aesthetics in English literature by illustrating how two of England’s major Protestant poets frequently portray Christian theological realities as beautiful and attractive. It also contributes ecumenically to Balthasar studies by demonstrating how such canonical Protestant poetry can both nuance and be illuminated by Balthasar’s aesthetic insights about the Christian faith.
2022-06-16T00:00:00ZMorley, David JacobThis thesis explores how the Protestant poets Edmund Spenser and John Milton utilize the beautiful as a theological category, and it sets their concerns as Protestant poets in constructive dialogue with the insights of Hans Urs von Balthasar’s theological aesthetics. In Part I, I demonstrate important similarities between the experiential rhythm of Balthasar’s aesthetics and the typical justifications of poetry in Protestant literary theory of the sixteenth and seventeenth centuries: the interrelationship of theological form, attraction, and response (Chapter 1); I also show how Balthasar’s aesthetics provide an account of the connection between the forms of Christ, the Christian, and Christian art which offers a theological grounding for the conception of the Christian poet in such Protestant poetics (Chapter 2). In light of this theological approach, I explore four poems across the careers of Spenser and Milton. In Part II, I examine the power and function of Una’s beauty in Spenser’s narrative of holiness in Book 1 of The Faerie Queene (Chapter 3), and I argue that the climactic, beautiful figure of Sapience in his An Hymne of Heavenly Beautie should be interpreted Christologically rather than philosophically (Chapter 4). In Part III, I consider the beauty of the Christian form in Milton’s Mask Presented at Ludlow Castle, arguing that the Lady’s beauty manifests a paradoxical “strong weakness” central to Milton’s understanding of Christianity (Chapter 5), and I positively reappraise the oft maligned figure of Christ in Paradise Regained in light of Balthasar’s theological retrieval of the concept of Ignatian indifference, while maintaining some fundamental differences between Balthasar and Milton’s doctrines of God such that Milton’s Christ cannot aesthetically manifest the glory of the Father (Chapter 6). The thesis contributes to a revaluation of the history of Protestant theological aesthetics in English literature by illustrating how two of England’s major Protestant poets frequently portray Christian theological realities as beautiful and attractive. It also contributes ecumenically to Balthasar studies by demonstrating how such canonical Protestant poetry can both nuance and be illuminated by Balthasar’s aesthetic insights about the Christian faith.'Quale regnum exinde iustorum! Qualis civitas nova hierusalem!' : Revelation 19 - 21 in the exegesis of the Christian communities of Roman Africa from the II to the IV centuryVercesi, Martinahttps://hdl.handle.net/10023/287662023-11-28T03:06:31Z2022-06-16T00:00:00ZThe aim of this research is to analyse the reception and the interpretation of Revelation 19 – 21 in the early Christian communities of Roman Africa between the second and the fourth century. The chapters chosen are related to the series of events that anticipate the end of the world: the coming of the millennial kingdom of Christ, the final judgment, and the descent of the holy city, the New Jerusalem. Throughout the examination of the authors’ literary production and documents of martyrdom, this research attempts to provide an overview of the role of these three chapters in the exegesis of the North African Christian communities.
2022-06-16T00:00:00ZVercesi, MartinaThe aim of this research is to analyse the reception and the interpretation of Revelation 19 – 21 in the early Christian communities of Roman Africa between the second and the fourth century. The chapters chosen are related to the series of events that anticipate the end of the world: the coming of the millennial kingdom of Christ, the final judgment, and the descent of the holy city, the New Jerusalem. Throughout the examination of the authors’ literary production and documents of martyrdom, this research attempts to provide an overview of the role of these three chapters in the exegesis of the North African Christian communities."To tell my story" : narrativity and community in Shakespeare and DostoevskyLehman, Emilyhttps://hdl.handle.net/10023/285822023-10-28T02:02:05Z2023-11-29T00:00:00ZAbstract redacted
2023-11-29T00:00:00ZLehman, EmilyAbstract redactedThe Son of Man overthrows Babylon and builds the eschatological temple in fulfillment of Cyrus’s Decree : Matthew 28:18–20’s combined allusions to OG Daniel 4:14(17), OG Daniel 7:13–14, and 2 Chronicles 36:23Van Tine, Robert Jarretthttps://hdl.handle.net/10023/285802023-10-30T12:19:59Z2023-11-29T00:00:00ZThe focus of this study is the Great Commission (Matthew 28:18–20). I argue that Matthew here combines allusions to Old Greek (OG) Daniel 4:14(17), OG Daniel 7:14, and 2 Chronicles 36:23. The possibility of these connections in Matt 28:18–20 is occasionally touched on by scholars; yet allusions to OG Dan 4:14(17) and/or 2 Chron 36:23 almost never receive sustained attention. Moreover, the significance of Matthew’s use of the OG version of Daniel in particular is not considered. In contrast, this thesis looks in detail at the combined allusion as well as its significance, especially its use of OG Daniel, for Matthew as a whole. I argue that the literary effect of the combined allusions in 28:18–20 is to present Jesus as the OG Danielic Son of Man whose heavenly kingdom is associated with the establishment of the eschatological temple, now shown to be Jesus’s disciples (i.e. the ekklesia). In so doing, Matthew presents the disciple-making mission as simultaneously fulfilling the OG Danielic eschatological vision of the defeat of the king/dom of Babylon and bringing to completion Cyrus’s Decree from 2 Chronicles 36:23 to rebuild the temple.
My thesis thus stands at the center of a confluence of lacunae in multiple fields. Within Matthean studies, it engages gaps in relation to the Gospel’s cultic restoration eschatology, use of a specific version of Daniel, and use of Chronicles. I also focus extensively on the form and message of OG Daniel—which has likewise been overlooked—in order to show its use and significance throughout Matthew and particularly in Matt 28:18–20. Finally, by drawing attention to the use of multiple texts in Matt 28:18–20, I engage a literary phenomenon that is only recently beginning to receive attention within the broader field of New Testament studies—composite allusion.
2023-11-29T00:00:00ZVan Tine, Robert JarrettThe focus of this study is the Great Commission (Matthew 28:18–20). I argue that Matthew here combines allusions to Old Greek (OG) Daniel 4:14(17), OG Daniel 7:14, and 2 Chronicles 36:23. The possibility of these connections in Matt 28:18–20 is occasionally touched on by scholars; yet allusions to OG Dan 4:14(17) and/or 2 Chron 36:23 almost never receive sustained attention. Moreover, the significance of Matthew’s use of the OG version of Daniel in particular is not considered. In contrast, this thesis looks in detail at the combined allusion as well as its significance, especially its use of OG Daniel, for Matthew as a whole. I argue that the literary effect of the combined allusions in 28:18–20 is to present Jesus as the OG Danielic Son of Man whose heavenly kingdom is associated with the establishment of the eschatological temple, now shown to be Jesus’s disciples (i.e. the ekklesia). In so doing, Matthew presents the disciple-making mission as simultaneously fulfilling the OG Danielic eschatological vision of the defeat of the king/dom of Babylon and bringing to completion Cyrus’s Decree from 2 Chronicles 36:23 to rebuild the temple.
My thesis thus stands at the center of a confluence of lacunae in multiple fields. Within Matthean studies, it engages gaps in relation to the Gospel’s cultic restoration eschatology, use of a specific version of Daniel, and use of Chronicles. I also focus extensively on the form and message of OG Daniel—which has likewise been overlooked—in order to show its use and significance throughout Matthew and particularly in Matt 28:18–20. Finally, by drawing attention to the use of multiple texts in Matt 28:18–20, I engage a literary phenomenon that is only recently beginning to receive attention within the broader field of New Testament studies—composite allusion.From Joseph to Jesus : the Joseph narrative as a compositional template from Old Greek Esther to the Gospel of LukeSiegenthaler, Tobiashttps://hdl.handle.net/10023/285632023-10-26T02:07:52Z2023-11-29T00:00:00ZIn this thesis I argue that the writers of the OG of Esther and the Gospel of Luke employ the narrative paradigm established in the Joseph narrative—which is developed further in the later literature of the Hebrew Bible and its Old Greek iterations—as a template for the portrayal of the main characters (Esther, Mordechai, and Jesus), the conflicts they are involved in, and their ascension to the throne. To establish this argument I proceed as follows: after laying out my methodology in the introduction I take a close look at the Joseph narrative by highlighting the main themes and the symmetrical structure of Gen 37–45, underscoring them (building on Schmid, Döhling and Ebach). Examining six texts (1 Kgs 11–12; 2 Kgs 25 par; Sus; 2 Sam 13; Tobit 1; Neh 1) I demonstrate that and how the Joseph story was deployed as a narrative template by later writers. Building on earlier scholarship that has observed allusions to Gen 37–50 in Esther (Rosenthal, Meinhold, Gan, Berg) and the gospels (Lunn, Lefebvre, Römer & Rückl, Ebach), I outline how the writers of Esther and Luke organise those allusions to tell their own story of salvation and ascension to royal power. In both books the brother (Gen 37) and the court (Gen 39) conflicts are fused together casting the main protagonist(s) (Mordechai, Esther and Jesus) in the role of Joseph, and their respective opponents in analogy to the brothers (in particular Judah), and Potiphar and his wife. To shape their account of climactic deliverance and ascension to kingship the writers of Esther and Luke combine allusions to Joseph’s elevation out of prison (Gen 40–41) with others to Judah’s climatic action on behalf of Benjamin (Gen 44).
2023-11-29T00:00:00ZSiegenthaler, TobiasIn this thesis I argue that the writers of the OG of Esther and the Gospel of Luke employ the narrative paradigm established in the Joseph narrative—which is developed further in the later literature of the Hebrew Bible and its Old Greek iterations—as a template for the portrayal of the main characters (Esther, Mordechai, and Jesus), the conflicts they are involved in, and their ascension to the throne. To establish this argument I proceed as follows: after laying out my methodology in the introduction I take a close look at the Joseph narrative by highlighting the main themes and the symmetrical structure of Gen 37–45, underscoring them (building on Schmid, Döhling and Ebach). Examining six texts (1 Kgs 11–12; 2 Kgs 25 par; Sus; 2 Sam 13; Tobit 1; Neh 1) I demonstrate that and how the Joseph story was deployed as a narrative template by later writers. Building on earlier scholarship that has observed allusions to Gen 37–50 in Esther (Rosenthal, Meinhold, Gan, Berg) and the gospels (Lunn, Lefebvre, Römer & Rückl, Ebach), I outline how the writers of Esther and Luke organise those allusions to tell their own story of salvation and ascension to royal power. In both books the brother (Gen 37) and the court (Gen 39) conflicts are fused together casting the main protagonist(s) (Mordechai, Esther and Jesus) in the role of Joseph, and their respective opponents in analogy to the brothers (in particular Judah), and Potiphar and his wife. To shape their account of climactic deliverance and ascension to kingship the writers of Esther and Luke combine allusions to Joseph’s elevation out of prison (Gen 40–41) with others to Judah’s climatic action on behalf of Benjamin (Gen 44).Erosion of the Holy Spirit's gift of faith and assurance : Samuel Rutherford's departure from the ReformationBakker, Martin H.https://hdl.handle.net/10023/282962023-09-05T02:08:33Z2023-11-29T00:00:00ZA variety of studies describe and explain the development of the ways in which the relationship between faith and assurance is viewed within the Reformed tradition. Attempts have been made to try to lessen the severity of the Reformers’ position on the inseparability of faith and assurance, to defend the segregation in time and sequence of the different aspects of faith, to argue that differing contexts warranted a change in emphasis, or to blame orthodox theology on God’s sovereignty for a perceived lack of assurance.
Our approach is different as we identify opposing pneumatological views as the underlying cause for the epistemological separation of faith and assurance so common among later Reformed theologians.
First, we demonstrate that most Reformers believe that an initial measure of subjective assurance is an integral part of the Holy Spirit’s gift of faith, imparted at regeneration, through the Spirit’s immediate witness. It is for this reason that the dominant Reformation position is that personal assurance is of the essence of saving faith.
Second, we show that the Puritan and Covenanter Samuel Rutherford departs in substance from most Reformers in several ways. Crucially, Rutherford rejects the Spirit’s direct testimony as determinative in the gaining of assurance. In Rutherford’s theology, the Holy Spirit gifts the ability to believe rather than gifting fiducial faith. Contrary to most Reformers, Rutherford makes the distinction between objective and subjective assurance, thereby still allowing the assertion that (objective) assurance is of the essence of saving faith.
Consequently, Rutherford departs from most Reformers by employing works to gain assurance rather than to confirm assurance.
In other words, Rutherford exhorts people to pursue the personal experience of salvation by good works from a position of uncertainty, rather than encouraging people to do good works from a position of personal assurance.
2023-11-29T00:00:00ZBakker, Martin H.A variety of studies describe and explain the development of the ways in which the relationship between faith and assurance is viewed within the Reformed tradition. Attempts have been made to try to lessen the severity of the Reformers’ position on the inseparability of faith and assurance, to defend the segregation in time and sequence of the different aspects of faith, to argue that differing contexts warranted a change in emphasis, or to blame orthodox theology on God’s sovereignty for a perceived lack of assurance.
Our approach is different as we identify opposing pneumatological views as the underlying cause for the epistemological separation of faith and assurance so common among later Reformed theologians.
First, we demonstrate that most Reformers believe that an initial measure of subjective assurance is an integral part of the Holy Spirit’s gift of faith, imparted at regeneration, through the Spirit’s immediate witness. It is for this reason that the dominant Reformation position is that personal assurance is of the essence of saving faith.
Second, we show that the Puritan and Covenanter Samuel Rutherford departs in substance from most Reformers in several ways. Crucially, Rutherford rejects the Spirit’s direct testimony as determinative in the gaining of assurance. In Rutherford’s theology, the Holy Spirit gifts the ability to believe rather than gifting fiducial faith. Contrary to most Reformers, Rutherford makes the distinction between objective and subjective assurance, thereby still allowing the assertion that (objective) assurance is of the essence of saving faith.
Consequently, Rutherford departs from most Reformers by employing works to gain assurance rather than to confirm assurance.
In other words, Rutherford exhorts people to pursue the personal experience of salvation by good works from a position of uncertainty, rather than encouraging people to do good works from a position of personal assurance.The poetics of the human in the work of Rowan WilliamsMcGlinchey, Patrick Johnhttps://hdl.handle.net/10023/281932023-08-17T02:07:35Z2023-11-29T00:00:00ZIn this thesis, I advance Rowan Williams as a significant analogical theologian and sophisticated hermeneut of the Christian tradition on the human. He is a figure unusually sensitive to the poetic valences of theologia and the theological valences of human poesis. Over the course of this analysis, I defend what I term the poetics of the human in his work which I argue constitutes a fertile mode of approach to the doctrine of theological anthropology. This is pursued via six constellated themes on poesis, analogia, hamartia, kenosis, hagios and eschaton. I contend that this mode of theology, and its plurivocal orchestration in Williams’s work, is particularly fitted to the context of philosophical and aesthetic modernity on the basis of its organic unity, negativity, paradox and irenicism.
2023-11-29T00:00:00ZMcGlinchey, Patrick JohnIn this thesis, I advance Rowan Williams as a significant analogical theologian and sophisticated hermeneut of the Christian tradition on the human. He is a figure unusually sensitive to the poetic valences of theologia and the theological valences of human poesis. Over the course of this analysis, I defend what I term the poetics of the human in his work which I argue constitutes a fertile mode of approach to the doctrine of theological anthropology. This is pursued via six constellated themes on poesis, analogia, hamartia, kenosis, hagios and eschaton. I contend that this mode of theology, and its plurivocal orchestration in Williams’s work, is particularly fitted to the context of philosophical and aesthetic modernity on the basis of its organic unity, negativity, paradox and irenicism.Anselm on evil and sin : an analysis and constructive retrievalHaratine, Timothy Parkerhttps://hdl.handle.net/10023/280412023-08-14T15:42:59Z2023-11-29T00:00:00ZIn this thesis, I provide the first systematic analysis of Anselm’s doctrines of evil and sin; I also demonstrate that Anselm’s thinking in this regard has import for contemporary theology. To provide such an analysis and demonstration, I approach the thesis in two parts: Part I comprises the clarification and analysis of Anselm’s system, and Part II comprises the import of his thinking in two regards. In Part I, my main aim is to clarify and analyze Anselm's doctrine of goodness, evil, and sin. To begin, I outline the tradition of being and goodness in which Anselm situates himself and which is the traditional framework for the privation theory of evil (chapter 1). Next, I detail Anselm's account of goodness and the first type of evil, the evil of injustice. Because the evil of injustice is the evil that is in the will, I also address the question of the Fall (chapter 2). I then detail Anselm’s second type of evil, the evil of misfortune. Anselm claims that the evil of misfortune is sometimes privative and sometimes not. Because Anselm claims that some evils are positive, I address how he consistently maintains the traditional theological concerns that motivate the privation theory of evil: that God is the creator of everything, and that everything is good in terms of its existence (chapter 3). Finally, I detail Anselm’s doctrine of original sin. I show how his account of original sin is informed by his thought on the evil of injustice and his account of kind-relative goodness (chapter 4). In Part II, I turn my attention from explication to retrieval, the main aim of which is to demonstrate that Anselm's thinking provides insight to contemporary theological discussion. To do so, I select two areas of application: the privation theory of evil and the doctrine of original sin. I first demonstrate that it is possible to maintain that evil exists while retaining the traditional motivations for the privation theory of evil. I provide an alternative to the privation theory of evil modeled after Anselm’s evil of misfortune (chapter 5). Next, I demonstrate that Anselm’s teleological construal of original sin can alleviate concerns with what are called ‘corruption-only’ accounts of original sin (chapter 6). I thus conclude the analysis and retrieval of Anselm’s thought.
2023-11-29T00:00:00ZHaratine, Timothy ParkerIn this thesis, I provide the first systematic analysis of Anselm’s doctrines of evil and sin; I also demonstrate that Anselm’s thinking in this regard has import for contemporary theology. To provide such an analysis and demonstration, I approach the thesis in two parts: Part I comprises the clarification and analysis of Anselm’s system, and Part II comprises the import of his thinking in two regards. In Part I, my main aim is to clarify and analyze Anselm's doctrine of goodness, evil, and sin. To begin, I outline the tradition of being and goodness in which Anselm situates himself and which is the traditional framework for the privation theory of evil (chapter 1). Next, I detail Anselm's account of goodness and the first type of evil, the evil of injustice. Because the evil of injustice is the evil that is in the will, I also address the question of the Fall (chapter 2). I then detail Anselm’s second type of evil, the evil of misfortune. Anselm claims that the evil of misfortune is sometimes privative and sometimes not. Because Anselm claims that some evils are positive, I address how he consistently maintains the traditional theological concerns that motivate the privation theory of evil: that God is the creator of everything, and that everything is good in terms of its existence (chapter 3). Finally, I detail Anselm’s doctrine of original sin. I show how his account of original sin is informed by his thought on the evil of injustice and his account of kind-relative goodness (chapter 4). In Part II, I turn my attention from explication to retrieval, the main aim of which is to demonstrate that Anselm's thinking provides insight to contemporary theological discussion. To do so, I select two areas of application: the privation theory of evil and the doctrine of original sin. I first demonstrate that it is possible to maintain that evil exists while retaining the traditional motivations for the privation theory of evil. I provide an alternative to the privation theory of evil modeled after Anselm’s evil of misfortune (chapter 5). Next, I demonstrate that Anselm’s teleological construal of original sin can alleviate concerns with what are called ‘corruption-only’ accounts of original sin (chapter 6). I thus conclude the analysis and retrieval of Anselm’s thought.The Holy Spirit and prayer in the letters of PaulStone, Jesse D.https://hdl.handle.net/10023/280202023-07-26T02:05:22Z2023-11-29T00:00:00ZThe present thesis is the first monograph-length study of the pneumatic prayers in the letters of Paul. Paul mentions three experiences where the spirit inspires prayer: the Abba cry (Gal 4.6; Rom 8.15–16), prayer in tongues (1 Cor 14.14–15), and the spirit’s intercession (Rom 8.26–27). While each of these passages has received substantial attention from previous generations of Pauline scholarship, their precise meaning and significance remain contested. Even more controversial is their potential relation to each other. This thesis aims to propose a taxonomy for these pneumatic prayers based on their shared descriptive features and common connections to other aspects of Paul’s theology. Descriptively, I argue that Paul describes pneumatic prayers as common and perceptible experiences of inspired speech for early Christians. Theologically, I contend that Paul believed pneumatic prayers signified the eschatological time in which believers live and bore witness to believers’ new glorified filial status as they participated in the prayers and worship of heavenly beings.
2023-11-29T00:00:00ZStone, Jesse D.The present thesis is the first monograph-length study of the pneumatic prayers in the letters of Paul. Paul mentions three experiences where the spirit inspires prayer: the Abba cry (Gal 4.6; Rom 8.15–16), prayer in tongues (1 Cor 14.14–15), and the spirit’s intercession (Rom 8.26–27). While each of these passages has received substantial attention from previous generations of Pauline scholarship, their precise meaning and significance remain contested. Even more controversial is their potential relation to each other. This thesis aims to propose a taxonomy for these pneumatic prayers based on their shared descriptive features and common connections to other aspects of Paul’s theology. Descriptively, I argue that Paul describes pneumatic prayers as common and perceptible experiences of inspired speech for early Christians. Theologically, I contend that Paul believed pneumatic prayers signified the eschatological time in which believers live and bore witness to believers’ new glorified filial status as they participated in the prayers and worship of heavenly beings.Composing Christ’s Passion : musical and theological approaches in the Passion settings by James MacMillan, Arvo Pärt, and John AdamsMoerman, Sarah M.https://hdl.handle.net/10023/278102023-06-28T02:05:58Z2022-11-30T00:00:00ZThis thesis provides an account of the differing theologies and compositional approaches of three composers—James MacMillan, Arvo Pärt, and John Adams—and contributes a comparative theological and musical analysis of their work through case studies of MacMillan’s 'St Luke Passion', Pärt’s 'Passio', and Adams’s 'The Gospel According to the Other Mary'. This thesis examines the theological context of each composer; their religious and political backgrounds and draws out implications for the interdisciplinary field of theology of music as a whole. In Part I, I establish the role of faith in James MacMillan’s musical inspiration, showing how the suffering and death of Christ are direct and indirect themes in much of his work. With this as a foundation, I give a close reading of his 'St Luke Passion' (2012), and I demonstrate how MacMillan uses music both as a theological practice of his faith and also as a means to communicate theological meaning. In Part II, I consider Arvo Pärt’s religious and political formation, and discuss an Orthodox theology of the icon. I then argue that Pärt—as a composer—acts as an Orthodox iconographer, and I suggest ways his 'Passio' (1989) might be read as an ‘aural icon’. In Part III, I explore the possibility that the music of John Adams—as a non-religious, questioning composer—might still provide theological insight, precipitate the possibility of God revealing something of himself to seekers, as well as compelling believers to interrogate their own theological assumptions. This thesis contributes comprehensive musical examples of how proposed methodological frameworks might be applied, arguing that different compositional styles and different faith backgrounds necessitate different musical and theological lenses. Furthermore, it considers both ‘music as a possibility of theological revelation’ as well as ‘theological explication through music’ through these three musical works, contributing to musical theology more generally.
2022-11-30T00:00:00ZMoerman, Sarah M.This thesis provides an account of the differing theologies and compositional approaches of three composers—James MacMillan, Arvo Pärt, and John Adams—and contributes a comparative theological and musical analysis of their work through case studies of MacMillan’s 'St Luke Passion', Pärt’s 'Passio', and Adams’s 'The Gospel According to the Other Mary'. This thesis examines the theological context of each composer; their religious and political backgrounds and draws out implications for the interdisciplinary field of theology of music as a whole. In Part I, I establish the role of faith in James MacMillan’s musical inspiration, showing how the suffering and death of Christ are direct and indirect themes in much of his work. With this as a foundation, I give a close reading of his 'St Luke Passion' (2012), and I demonstrate how MacMillan uses music both as a theological practice of his faith and also as a means to communicate theological meaning. In Part II, I consider Arvo Pärt’s religious and political formation, and discuss an Orthodox theology of the icon. I then argue that Pärt—as a composer—acts as an Orthodox iconographer, and I suggest ways his 'Passio' (1989) might be read as an ‘aural icon’. In Part III, I explore the possibility that the music of John Adams—as a non-religious, questioning composer—might still provide theological insight, precipitate the possibility of God revealing something of himself to seekers, as well as compelling believers to interrogate their own theological assumptions. This thesis contributes comprehensive musical examples of how proposed methodological frameworks might be applied, arguing that different compositional styles and different faith backgrounds necessitate different musical and theological lenses. Furthermore, it considers both ‘music as a possibility of theological revelation’ as well as ‘theological explication through music’ through these three musical works, contributing to musical theology more generally.Tales of fire and flood: divine destruction stories in ancient Mesopotamia and the PentateuchWoods, Jonathanhttps://hdl.handle.net/10023/277972023-06-24T02:02:24Z2023-11-29T00:00:00ZThis thesis examines the motif of divine destruction within ancient Mesopotamia and the Pentateuch. Yhwh attempts to destroy an entire community on eight occasions within the Pentateuch. Scholarship has predominantly read these stories as isolated incidents. This thesis asks whether a more intricate connection exists between the Pentateuchal divine destruction stories. And if such a connection exists, does this provide greater insight into the purpose of these destruction stories for the community who wrote and read them? In addition, this thesis examines the uniqueness of Hebrew divine destruction texts within the ancient Near Eastern context.
A synchronic approach is used to analyse these texts in their final form. However, the revision of texts because of their engagement with other texts during the redactional process is an important premise of this project’s approach. It provides the basis for an analysis of intertextuality between stories of divine destruction.
This thesis identifies a close intertextual relationship between the Flood, Sodom, Reed Sea, and Golden Calf stories. The development of theological ideas occurs as the narrative moves from a passive acceptance of destruction in Genesis 6-9 to the prevention of destruction in Exodus 32-34. An intertextual relationship is also identified between the rebellion stories of Numbers and Exod 32-34. These rebellions affirm, modify, and place limitations on the theological ideas developed in the Genesis and Exodus destruction stories. Finally, the Hebrew destruction stories share elements with destruction texts from ancient Mesopotamia. However, in many key aspects they are unique within their context. The theological sophistication and contextual uniqueness of the Pentateuchal destruction texts make them essential to understanding how the writers of the Hebrew Bible conceived of the relationship between God and humanity.
2023-11-29T00:00:00ZWoods, JonathanThis thesis examines the motif of divine destruction within ancient Mesopotamia and the Pentateuch. Yhwh attempts to destroy an entire community on eight occasions within the Pentateuch. Scholarship has predominantly read these stories as isolated incidents. This thesis asks whether a more intricate connection exists between the Pentateuchal divine destruction stories. And if such a connection exists, does this provide greater insight into the purpose of these destruction stories for the community who wrote and read them? In addition, this thesis examines the uniqueness of Hebrew divine destruction texts within the ancient Near Eastern context.
A synchronic approach is used to analyse these texts in their final form. However, the revision of texts because of their engagement with other texts during the redactional process is an important premise of this project’s approach. It provides the basis for an analysis of intertextuality between stories of divine destruction.
This thesis identifies a close intertextual relationship between the Flood, Sodom, Reed Sea, and Golden Calf stories. The development of theological ideas occurs as the narrative moves from a passive acceptance of destruction in Genesis 6-9 to the prevention of destruction in Exodus 32-34. An intertextual relationship is also identified between the rebellion stories of Numbers and Exod 32-34. These rebellions affirm, modify, and place limitations on the theological ideas developed in the Genesis and Exodus destruction stories. Finally, the Hebrew destruction stories share elements with destruction texts from ancient Mesopotamia. However, in many key aspects they are unique within their context. The theological sophistication and contextual uniqueness of the Pentateuchal destruction texts make them essential to understanding how the writers of the Hebrew Bible conceived of the relationship between God and humanity.How to build peace (Як Будувати Мир) : 20th- and 21st-century Ukrainian Greek Catholic peacebuilders in the Polish-Ukrainian conflictKnecht, Stefaniehttps://hdl.handle.net/10023/277712023-06-24T02:02:29Z2022-11-30T00:00:00ZIn the last century, the Ukrainian-Polish relationship has ranged from strategic, neighbourly cooperation to wide-scale oppression and violence. Despite political and historical attempts to address historical controversies and tragedies, there continue to be diverging meta-narratives on events such as the Volhynian massacres and Operation Vistula, which suggest a protracted conflict. Therefore, this thesis will, first, suggest that representatives of the Ukrainian Greek Catholic Church (UGCC) are particularly well-suited to initiate, facilitate, and guide peacebuilding efforts in the lingering Polish-Ukrainian conflict, and second, make some suggestions of how such peacebuilding activity could take shape. To make these arguments, this study is structured in the following manner. After a thorough description of the academic and societal status quo on the Polish-Ukrainian conflict, three lines of argument will be pursued. First, by means of a qualitative analysis of interviews and focus groups with twenty-eight research participants (Ukrainian experts and representatives of religious communities in Ukraine), it will become apparent that the Polish-Ukrainian conflict is perceived to be unresolved, that there is a need for peacebuilding, that a wish for more meaningful peacebuilding exists, and what kind of peacebuilding is envisioned. Second, through an analysis of religious peacebuilding and peacebuilder characteristics, I will suggest that the UGCC and her representatives, in a variety of ways, align especially well with these characteristics. Third, the possible, future effectiveness of the UGCC and her representatives in the peacebuilding process is not merely a theoretical positum, for the history of the Polish-Ukrainian conflict shows that in people like Metropolitan Andrei Sheptyts’kyi, the UGCC finds an important precedent for such peacebuilding activities. Following these three strands, then, I will conclude with some practical suggestions of how this potential in the UGCC could be actualised.
2022-11-30T00:00:00ZKnecht, StefanieIn the last century, the Ukrainian-Polish relationship has ranged from strategic, neighbourly cooperation to wide-scale oppression and violence. Despite political and historical attempts to address historical controversies and tragedies, there continue to be diverging meta-narratives on events such as the Volhynian massacres and Operation Vistula, which suggest a protracted conflict. Therefore, this thesis will, first, suggest that representatives of the Ukrainian Greek Catholic Church (UGCC) are particularly well-suited to initiate, facilitate, and guide peacebuilding efforts in the lingering Polish-Ukrainian conflict, and second, make some suggestions of how such peacebuilding activity could take shape. To make these arguments, this study is structured in the following manner. After a thorough description of the academic and societal status quo on the Polish-Ukrainian conflict, three lines of argument will be pursued. First, by means of a qualitative analysis of interviews and focus groups with twenty-eight research participants (Ukrainian experts and representatives of religious communities in Ukraine), it will become apparent that the Polish-Ukrainian conflict is perceived to be unresolved, that there is a need for peacebuilding, that a wish for more meaningful peacebuilding exists, and what kind of peacebuilding is envisioned. Second, through an analysis of religious peacebuilding and peacebuilder characteristics, I will suggest that the UGCC and her representatives, in a variety of ways, align especially well with these characteristics. Third, the possible, future effectiveness of the UGCC and her representatives in the peacebuilding process is not merely a theoretical positum, for the history of the Polish-Ukrainian conflict shows that in people like Metropolitan Andrei Sheptyts’kyi, the UGCC finds an important precedent for such peacebuilding activities. Following these three strands, then, I will conclude with some practical suggestions of how this potential in the UGCC could be actualised.Knowing good and evil : values and presentation in Genesis 2–4Walton, Jonathan Harveyhttps://hdl.handle.net/10023/277382023-06-06T14:07:06Z2023-11-29T00:00:00ZThis thesis argues that the theological interpretation of Genesis 2–4, which describes a pristine world corrupted by evil, derives from a cosmological model and accompanying ideas of what constitutes goodness and badness that is anachronistic to the original context of the Hebrew Bible and instead arises from the reception of the material in the Hellenistic period. By comparing ideas and images from ancient Near Eastern literature that resemble those appearing in Genesis, we argue that Genesis presents a cosmology and system of values wherein an eternally pre-existing undesirable state of negation (“chaos”) is pushed to the periphery of a manufactured desirable condition of order and harmony, which in turn is threatened by an undesirable corruption from within (“evil”) and thereby under constant threat of collapsing back into nothingness unless perpetually sustained by the combined efforts of humans and gods. Within this cosmology and axiology, which is shared with the literature of the ancient Near East, Genesis presents a subversive narrative that discusses where true order in the world might be found. We argue that the Primordial History provides a deconstruction of various institutions of order found throughout the rest of the ancient Near East, especially those favoured by Israel’s Babylonian conquerors, in order to promote the Israelite covenant with Yahweh as the desirable alternative. Each institution in turn is presented as valuable and useful yet also insufficient to produce and sustain order. The pericope of Genesis 2–4—"the account of the heavens and the earth”—deconstructs the institutions of agriculture and civilization, specifically by demonstrating that, in contrast to the presentation of comparative literature, their acquisition is insufficient to elevate humans out of a state of negation, and further demonstrating that the pursuit of cultural achievement is insufficient to produce the nearest possible human approximation of eternal life.
2023-11-29T00:00:00ZWalton, Jonathan HarveyThis thesis argues that the theological interpretation of Genesis 2–4, which describes a pristine world corrupted by evil, derives from a cosmological model and accompanying ideas of what constitutes goodness and badness that is anachronistic to the original context of the Hebrew Bible and instead arises from the reception of the material in the Hellenistic period. By comparing ideas and images from ancient Near Eastern literature that resemble those appearing in Genesis, we argue that Genesis presents a cosmology and system of values wherein an eternally pre-existing undesirable state of negation (“chaos”) is pushed to the periphery of a manufactured desirable condition of order and harmony, which in turn is threatened by an undesirable corruption from within (“evil”) and thereby under constant threat of collapsing back into nothingness unless perpetually sustained by the combined efforts of humans and gods. Within this cosmology and axiology, which is shared with the literature of the ancient Near East, Genesis presents a subversive narrative that discusses where true order in the world might be found. We argue that the Primordial History provides a deconstruction of various institutions of order found throughout the rest of the ancient Near East, especially those favoured by Israel’s Babylonian conquerors, in order to promote the Israelite covenant with Yahweh as the desirable alternative. Each institution in turn is presented as valuable and useful yet also insufficient to produce and sustain order. The pericope of Genesis 2–4—"the account of the heavens and the earth”—deconstructs the institutions of agriculture and civilization, specifically by demonstrating that, in contrast to the presentation of comparative literature, their acquisition is insufficient to elevate humans out of a state of negation, and further demonstrating that the pursuit of cultural achievement is insufficient to produce the nearest possible human approximation of eternal life.An enhanced feminist theological engagement with the mariology of Mother Teresa and the MC SistersKrenn-Grosvenor, Emiliehttps://hdl.handle.net/10023/276552023-06-20T16:52:13Z2023-06-16T00:00:00ZThis thesis serves to provide an enhanced feminist engagement with the Mariology of Mother Teresa and the MC (Missionaries of Charity) Sisters that is required to critique and appreciate their iteration of Catholic Marian spirituality. Utilising a constructive methodology grounded in a review of feminist negotiations with traditional Catholic Mariology, this project explores the outworkings of MC Mariology in its capacity for harm and human flourishing. It begins by accounting for the personal and historical context which informed the cultivation of Mother Teresa’s Mariology. The Mariology of Mother Teresa and the Missionaries of Charity is then situated within the broader Catholic tradition, noting its particular characteristics and accounting for the meaning it holds for the MCs according to their Constitutions. A subsequent review of feminist negotiations with traditional Catholic Mariology provides the foundation for discussing the relationship between their interpretation of Marian identity, the life of their community, and those they serve. The concluding chapters provide an enhanced feminist negotiation with the Mariology of Mother Teresa and the MCs through deconstruction, retrieval and offering potential opportunities for renewal. Mother Teresa is revealed to have viewed Mary as having suffered in silence, calling upon other women to do the same, resulting in abusive practices. However, her conception of spiritual motherhood is cited as inspiring life-saving actions, modelling a strength in vulnerability thematic of feminist theologies. Her openness to religious diversity is also cited as reflective of feminist scholars’ explorations of Mary as one who bridges different faith traditions. It is further noted that Mother Teresa and the MCs emphasis on relationship to Mary as a person who hears their prayers and intercedes on their behalf may speak to the emphasis of Catholic women’s devotion to Mary more broadly. The implication is that MC Mariology, in all its particularity, reflects the ambivalence of Catholicism’s relationship to women and marginalised groups more generally. The result is a call to accountability and repentance in the same vein as other religious orders guilty of abuse, along with a call to a renewed vision of Marian identity congruent with their charism.
2023-06-16T00:00:00ZKrenn-Grosvenor, EmilieThis thesis serves to provide an enhanced feminist engagement with the Mariology of Mother Teresa and the MC (Missionaries of Charity) Sisters that is required to critique and appreciate their iteration of Catholic Marian spirituality. Utilising a constructive methodology grounded in a review of feminist negotiations with traditional Catholic Mariology, this project explores the outworkings of MC Mariology in its capacity for harm and human flourishing. It begins by accounting for the personal and historical context which informed the cultivation of Mother Teresa’s Mariology. The Mariology of Mother Teresa and the Missionaries of Charity is then situated within the broader Catholic tradition, noting its particular characteristics and accounting for the meaning it holds for the MCs according to their Constitutions. A subsequent review of feminist negotiations with traditional Catholic Mariology provides the foundation for discussing the relationship between their interpretation of Marian identity, the life of their community, and those they serve. The concluding chapters provide an enhanced feminist negotiation with the Mariology of Mother Teresa and the MCs through deconstruction, retrieval and offering potential opportunities for renewal. Mother Teresa is revealed to have viewed Mary as having suffered in silence, calling upon other women to do the same, resulting in abusive practices. However, her conception of spiritual motherhood is cited as inspiring life-saving actions, modelling a strength in vulnerability thematic of feminist theologies. Her openness to religious diversity is also cited as reflective of feminist scholars’ explorations of Mary as one who bridges different faith traditions. It is further noted that Mother Teresa and the MCs emphasis on relationship to Mary as a person who hears their prayers and intercedes on their behalf may speak to the emphasis of Catholic women’s devotion to Mary more broadly. The implication is that MC Mariology, in all its particularity, reflects the ambivalence of Catholicism’s relationship to women and marginalised groups more generally. The result is a call to accountability and repentance in the same vein as other religious orders guilty of abuse, along with a call to a renewed vision of Marian identity congruent with their charism.Espoused voices in creative tension : what case studies of Christian congregations in Scotland and Germany reveal about mission as fresh expressing churchConradt, Stefaniehttps://hdl.handle.net/10023/276402023-06-24T02:00:31Z2023-06-16T00:00:00ZThis research examines the mission definitions of church members and church leaders of four local congregations in Scotland and Germany. Of particular interest is what tensions arise when one engages with these different and diverting mission understandings, sometimes publicly communicated in a church’s mission statement. The underlying research question addresses the suitability of the fresh expressions of Church concept for the local church context from both perspectives, the denominational and the local church mission strategies.
Methodologically, this research presents an exercise in theological action research in the context of two Church of Scotland congregations and two United churches in Germany. Through the triangulation process, theological reflections on a local mission initiative are considered in the different settings of the insider team, a focus group, and in two interviews with the minister. By working with the four voices method in a cyclical process (including a stage of data-coding) an increasing inquiry into the espoused theological voice emerged, resulting in the key finding of this research, which alters the theological action research methodology: focusing on participant’s statements about what they believe and regarding their mission results in a choir of espoused voices that exist in harmony and (creative) tension. Consequently, when working with theological action research and the four voices method, one hears ‘a choir within a choir’, i.e., one engages with espoused theological voices amongst the four theological voices. These espoused theological voices are spoken in accents of the normative and formal voice and present an epistemic event, in which theory and praxis meet.
This dissertation contributes to the international discourse of practical theology and to the methodological discourse held within the British practical theology. Tapping into the contemporary international discourses of missiology and congregational studies, a broad engagement with the context of the local church is provided.
2023-06-16T00:00:00ZConradt, StefanieThis research examines the mission definitions of church members and church leaders of four local congregations in Scotland and Germany. Of particular interest is what tensions arise when one engages with these different and diverting mission understandings, sometimes publicly communicated in a church’s mission statement. The underlying research question addresses the suitability of the fresh expressions of Church concept for the local church context from both perspectives, the denominational and the local church mission strategies.
Methodologically, this research presents an exercise in theological action research in the context of two Church of Scotland congregations and two United churches in Germany. Through the triangulation process, theological reflections on a local mission initiative are considered in the different settings of the insider team, a focus group, and in two interviews with the minister. By working with the four voices method in a cyclical process (including a stage of data-coding) an increasing inquiry into the espoused theological voice emerged, resulting in the key finding of this research, which alters the theological action research methodology: focusing on participant’s statements about what they believe and regarding their mission results in a choir of espoused voices that exist in harmony and (creative) tension. Consequently, when working with theological action research and the four voices method, one hears ‘a choir within a choir’, i.e., one engages with espoused theological voices amongst the four theological voices. These espoused theological voices are spoken in accents of the normative and formal voice and present an epistemic event, in which theory and praxis meet.
This dissertation contributes to the international discourse of practical theology and to the methodological discourse held within the British practical theology. Tapping into the contemporary international discourses of missiology and congregational studies, a broad engagement with the context of the local church is provided."Disturbing aesthetics : rhetorics of authenticity in contemporary visual and literary cultures"Dietzman, Alishahttps://hdl.handle.net/10023/276112023-07-06T14:31:47Z2023-11-28T00:00:00ZThis thesis considers the condition of the contemporary art-object—particularly the contemporarily transgressive art-object—by interrogating popular phenomenological assumptions and broader cultural fictions that artists who produce art-objects “authentic” to their positionality necessarily produce ethically and aesthetically superior art. Authenticity, for the purposes of this project, does not indicate provenance, rather, authenticity describes a discourse wherein an artist’s perceived relationship to their work determines the success, or failure, of that work (what I posit as the “authenticity-metric”). By collapsing the artist and the art-object, this framework suggests artists ideally represent and engage with subjects intimately known and understood by the artist. This thesis interrogates the malleability of these rhetorics of authenticity, and the myriad ways authenticity polices the bounds of acceptable representation within contemporary art. Ultimately, I posit rhetorics of authenticity as acting as arbiters of what art is permitted to be made public. In response, this thesis seeks to provide a restorative way of thinking about transgressively “inauthentic” art-objects as engaged in provocative—and productive—acts of disturbance. As documented within this thesis, the censure faced by artists who resist authenticity-metrics either in the form of experimentation with content “inauthentic” to their experience or by representational “inauthenticity” suggests that “inauthentic” art-objects act as contemporary sites of disturbance. Despite the potential for disturbing art-objects to cause harm, this thesis explores and ultimately embraces the possibility of salutary forms of disturbance. From the aggressive horror of William Christenberry’s recusant Ku Klux Klan Dolls and Marlene Dumas’ violently disempowered female subject(s), to the more subtle disturbance of Jeff Koons’ eerily giddy, plasticine oeuvre, and Svetlana Alexievich’s often morally-repugnant witnesses, the case studies I examine each invest in distinct forms of disturbance, all with the potential to unsettle audiences, but in valuable ways, by encouraging viewers to question the currently dominant regime of authenticity.
2023-11-28T00:00:00ZDietzman, AlishaThis thesis considers the condition of the contemporary art-object—particularly the contemporarily transgressive art-object—by interrogating popular phenomenological assumptions and broader cultural fictions that artists who produce art-objects “authentic” to their positionality necessarily produce ethically and aesthetically superior art. Authenticity, for the purposes of this project, does not indicate provenance, rather, authenticity describes a discourse wherein an artist’s perceived relationship to their work determines the success, or failure, of that work (what I posit as the “authenticity-metric”). By collapsing the artist and the art-object, this framework suggests artists ideally represent and engage with subjects intimately known and understood by the artist. This thesis interrogates the malleability of these rhetorics of authenticity, and the myriad ways authenticity polices the bounds of acceptable representation within contemporary art. Ultimately, I posit rhetorics of authenticity as acting as arbiters of what art is permitted to be made public. In response, this thesis seeks to provide a restorative way of thinking about transgressively “inauthentic” art-objects as engaged in provocative—and productive—acts of disturbance. As documented within this thesis, the censure faced by artists who resist authenticity-metrics either in the form of experimentation with content “inauthentic” to their experience or by representational “inauthenticity” suggests that “inauthentic” art-objects act as contemporary sites of disturbance. Despite the potential for disturbing art-objects to cause harm, this thesis explores and ultimately embraces the possibility of salutary forms of disturbance. From the aggressive horror of William Christenberry’s recusant Ku Klux Klan Dolls and Marlene Dumas’ violently disempowered female subject(s), to the more subtle disturbance of Jeff Koons’ eerily giddy, plasticine oeuvre, and Svetlana Alexievich’s often morally-repugnant witnesses, the case studies I examine each invest in distinct forms of disturbance, all with the potential to unsettle audiences, but in valuable ways, by encouraging viewers to question the currently dominant regime of authenticity.'arrange whatever pieces come your way' : a process-relational reimagining of the works of Virginia WoolfCarver, Katelynn Elizabethhttps://hdl.handle.net/10023/276072023-06-16T21:17:04Z2023-06-16T00:00:00ZThe field of process relational thought, as articulated most foundationally in Alfred North Whitehead’s 1929 monograph Process and Reality, has enjoyed a varied and diverse near-century’s worth of growth across fields of philosophy, theology, and beyond. Its central flexibility as a metaphysical framework characterized by an understanding of process as perpetual becoming allows it to traverse and contradict, in a postsecularly-reflective posture, classically held assumptions about the distinctions between the religious/spiritual and the secular, what it means for something to be sacred or hold a sacral significance, and how the multifaceted modern world interacts with both categories when the lines between them have become less blurred than they are ever-intermingling and in constant flux. From this orienting point, process thought stands as a fertile conversation partner for the literary works of Virginia Woolf, a modernist author whose categorization as “secular” is historically affirmed but for whom, within a postsecular present—and the understandings of cultural movements therein redefined—such a label begs reevaluation. By intentionally bringing process thought to bear upon the works of Woolf—specifically The Waves, To the Lighthouse, and Mrs Dalloway—said reevaluation proceeds in earnest as the parallels and interconnections between the two result in the revelation of novel and generative insights about both Woolf and process relationality alike that add fruitfully to scholarship and inquiry regarding both entities, are poised to inspire future work done in both disciplines, and demonstrate the pursuit of interdisciplinarity as a viable and generative means of rigorous academic inquiry.
2023-06-16T00:00:00ZCarver, Katelynn ElizabethThe field of process relational thought, as articulated most foundationally in Alfred North Whitehead’s 1929 monograph Process and Reality, has enjoyed a varied and diverse near-century’s worth of growth across fields of philosophy, theology, and beyond. Its central flexibility as a metaphysical framework characterized by an understanding of process as perpetual becoming allows it to traverse and contradict, in a postsecularly-reflective posture, classically held assumptions about the distinctions between the religious/spiritual and the secular, what it means for something to be sacred or hold a sacral significance, and how the multifaceted modern world interacts with both categories when the lines between them have become less blurred than they are ever-intermingling and in constant flux. From this orienting point, process thought stands as a fertile conversation partner for the literary works of Virginia Woolf, a modernist author whose categorization as “secular” is historically affirmed but for whom, within a postsecular present—and the understandings of cultural movements therein redefined—such a label begs reevaluation. By intentionally bringing process thought to bear upon the works of Woolf—specifically The Waves, To the Lighthouse, and Mrs Dalloway—said reevaluation proceeds in earnest as the parallels and interconnections between the two result in the revelation of novel and generative insights about both Woolf and process relationality alike that add fruitfully to scholarship and inquiry regarding both entities, are poised to inspire future work done in both disciplines, and demonstrate the pursuit of interdisciplinarity as a viable and generative means of rigorous academic inquiry.Resounding radiance : iconisation of creation in Joseph Ratzinger's theology of sacred musicClarkson, Joel Isaacshttps://hdl.handle.net/10023/276042023-07-11T02:00:36Z2023-06-16T00:00:00ZThis thesis analyses the historical and conceptual foundations of the “cosmic” in Joseph Ratzinger’s (1927-2022) theology of sacred music, and considers its implications for liturgical music as a Christological iconisation of creation. Ratzinger was a key voice in liturgical reform in the Roman Catholic Church after the Second Vatican Council (1962-1965), especially during his pontificate as Pope Benedict XVI (2005-2013). Expressing frequent concern that many reformers implementing Vatican II had misinterpreted the Council’s intentions, Ratzinger outlined a “hermeneutic of reform” as an alternative way forward. Ratzinger also wrote extensively about sacred music as a locus in which questions of reform are brought to bear in a potent way. While Ratzinger’s musical theology has engendered enthusiasm amongst some of those interested in musical reform, that discourse is often centred on genres, instrumentation, and other practical aspects. The way Ratzinger’s larger theological system of thought relates to his musical theology has been left largely unexamined. This thesis addresses that gap in scholarship. In part I, I examine the historical foundations of that theology, first outlining liturgical and musical reform in twentieth-century Catholicism (Chapter 1); I then consider Ratzinger’s “hermeneutic of reform,” and how he turned to the “cosmic” as a way to express universality in regard to musical renewal (Chapter 2). Part II explicates the conceptual foundations of Ratzinger's musical theology. I show how Ratzinger’s understanding of the “cosmic” is derived from a “Eucharistic” cosmology influenced by Pierre Teilhard de Chardin (Chapter 3). I then argue that Ratzinger adapts Hans Urs von Balthasar’s theological aesthetics to help make sense of the phenomenological implications of that cosmology in worship (Chapter 4). Finally, I explicate Ratzinger’s musical theology, showing how, in light of the historical and conceptual aspects explored earlier in the thesis, Ratzinger implies, I suggest, that sacred music Christologically iconises the cosmos in liturgy, and I examine a practical outworking of that musical theology in the congregational music of composer Sir James MacMillan (Chapter 5). This thesis offers thereby an examination of Ratzinger’s Eucharistic cosmology and musical theology, situating them within his larger theological project. It also presents an analysis of the cosmic theology that underpins Ratzinger’s practical provisions for music, and may hopefully contribute, in this way, to the ongoing debates about, and implementation of, Ratzingerian musical reform.
2023-06-16T00:00:00ZClarkson, Joel IsaacsThis thesis analyses the historical and conceptual foundations of the “cosmic” in Joseph Ratzinger’s (1927-2022) theology of sacred music, and considers its implications for liturgical music as a Christological iconisation of creation. Ratzinger was a key voice in liturgical reform in the Roman Catholic Church after the Second Vatican Council (1962-1965), especially during his pontificate as Pope Benedict XVI (2005-2013). Expressing frequent concern that many reformers implementing Vatican II had misinterpreted the Council’s intentions, Ratzinger outlined a “hermeneutic of reform” as an alternative way forward. Ratzinger also wrote extensively about sacred music as a locus in which questions of reform are brought to bear in a potent way. While Ratzinger’s musical theology has engendered enthusiasm amongst some of those interested in musical reform, that discourse is often centred on genres, instrumentation, and other practical aspects. The way Ratzinger’s larger theological system of thought relates to his musical theology has been left largely unexamined. This thesis addresses that gap in scholarship. In part I, I examine the historical foundations of that theology, first outlining liturgical and musical reform in twentieth-century Catholicism (Chapter 1); I then consider Ratzinger’s “hermeneutic of reform,” and how he turned to the “cosmic” as a way to express universality in regard to musical renewal (Chapter 2). Part II explicates the conceptual foundations of Ratzinger's musical theology. I show how Ratzinger’s understanding of the “cosmic” is derived from a “Eucharistic” cosmology influenced by Pierre Teilhard de Chardin (Chapter 3). I then argue that Ratzinger adapts Hans Urs von Balthasar’s theological aesthetics to help make sense of the phenomenological implications of that cosmology in worship (Chapter 4). Finally, I explicate Ratzinger’s musical theology, showing how, in light of the historical and conceptual aspects explored earlier in the thesis, Ratzinger implies, I suggest, that sacred music Christologically iconises the cosmos in liturgy, and I examine a practical outworking of that musical theology in the congregational music of composer Sir James MacMillan (Chapter 5). This thesis offers thereby an examination of Ratzinger’s Eucharistic cosmology and musical theology, situating them within his larger theological project. It also presents an analysis of the cosmic theology that underpins Ratzinger’s practical provisions for music, and may hopefully contribute, in this way, to the ongoing debates about, and implementation of, Ratzingerian musical reform.Interfaith dialogue and mystical consciousness : an inquiry into the Hindu sages Sri Ramana Maharshi and Sri Aurobindo and the Christian interfaith tradition in IndiaPortilla Peláez, Isaachttps://hdl.handle.net/10023/275882023-05-12T02:01:23Z2023-06-16T00:00:00ZAbstract redacted
2023-06-16T00:00:00ZPortilla Peláez, IsaacAbstract redactedGuns and the American Christian : a practical theological studyGrant, Richard Maxwellhttps://hdl.handle.net/10023/275812023-05-12T13:17:21Z2023-06-16T00:00:00ZThis dissertation is a practical theological study of American Christian gun owners. It seeks to answer the question “How do American Christian gun owners understand their gun practices theologically?” It argues that they do so in a range of ways, and that their practices are a complex blend of faith, culture, and experience. That blend both shapes their theologies and comes to be shaped by those theologies. Its central contribution is its close attention to how American Christian gun owners talk about guns and faith and in its clear demonstration that the two are closely related for many. It establishes this through a series of focus groups and individual interviews with Christian gun owners that were conducted for this study from various locations across the United States, with a particular emphasis on the similarities and differences between white and Black gun owners. The study places modern gun violence and gun ownership in historical and sociological perspective, compares denominational, academic, and popular theologies of guns, and concludes with a critical analysis of how Christian gun ownership might be better understood, particularly in theological terms. Building on the work of John Reader and others, this study argues that gun ownership is highly concerned with “comfort zones,” which need to be conceived as physical, emotional, cultural and theological spaces.
2023-06-16T00:00:00ZGrant, Richard MaxwellThis dissertation is a practical theological study of American Christian gun owners. It seeks to answer the question “How do American Christian gun owners understand their gun practices theologically?” It argues that they do so in a range of ways, and that their practices are a complex blend of faith, culture, and experience. That blend both shapes their theologies and comes to be shaped by those theologies. Its central contribution is its close attention to how American Christian gun owners talk about guns and faith and in its clear demonstration that the two are closely related for many. It establishes this through a series of focus groups and individual interviews with Christian gun owners that were conducted for this study from various locations across the United States, with a particular emphasis on the similarities and differences between white and Black gun owners. The study places modern gun violence and gun ownership in historical and sociological perspective, compares denominational, academic, and popular theologies of guns, and concludes with a critical analysis of how Christian gun ownership might be better understood, particularly in theological terms. Building on the work of John Reader and others, this study argues that gun ownership is highly concerned with “comfort zones,” which need to be conceived as physical, emotional, cultural and theological spaces.A study of Malawian and Nigerian Pentecostal churches in Scotland : a sociological approachKameme, Webster Siamehttps://hdl.handle.net/10023/275722023-05-12T02:07:41Z2023-06-01T00:00:00Z‘A Study of Malawian and Nigerian Pentecostal Churches in Scotland: A sociological Approach,’ provides a critical academic analysis of the emergence and continued proliferation of African Pentecostal Churches APCs in Scotland. The main objective of the research was to provide a critical analysis and synthesis of the emergence of the Malawian and Nigerian Pentecostal Churches in Scotland from the socioreligious and spiritual capital theories. The study contends that the contemporary expansion of African Christianity from the global South to the North was neither formal nor intentional as was the case in the 18th and 19th century movements, but rather informal and developing spontaneously across the western world. The study found that the APCs were popular amongst Africans in the diaspora because church membership provided a sense of identity and belonging as well as spiritual and social support mechanisms in newfound foreign lands. Therefore, the APCs become necessary socioreligious and spiritual capital. It was observed that the acceptance of African religiosity in the west shall take the form of spirited cultural exchange and mutual trust between the host communities and the African diaspora. However, the emergence and subsequent growth of the Malawian and Nigerian Pentecostal churches in Scotland cannot be construed as Christianity reversing to its former heartlands from the global South. The re-evangelisation in the western context demands a theological realignment suitable for multiculturalism toward a new global order in African Christianity.
2023-06-01T00:00:00ZKameme, Webster Siame‘A Study of Malawian and Nigerian Pentecostal Churches in Scotland: A sociological Approach,’ provides a critical academic analysis of the emergence and continued proliferation of African Pentecostal Churches APCs in Scotland. The main objective of the research was to provide a critical analysis and synthesis of the emergence of the Malawian and Nigerian Pentecostal Churches in Scotland from the socioreligious and spiritual capital theories. The study contends that the contemporary expansion of African Christianity from the global South to the North was neither formal nor intentional as was the case in the 18th and 19th century movements, but rather informal and developing spontaneously across the western world. The study found that the APCs were popular amongst Africans in the diaspora because church membership provided a sense of identity and belonging as well as spiritual and social support mechanisms in newfound foreign lands. Therefore, the APCs become necessary socioreligious and spiritual capital. It was observed that the acceptance of African religiosity in the west shall take the form of spirited cultural exchange and mutual trust between the host communities and the African diaspora. However, the emergence and subsequent growth of the Malawian and Nigerian Pentecostal churches in Scotland cannot be construed as Christianity reversing to its former heartlands from the global South. The re-evangelisation in the western context demands a theological realignment suitable for multiculturalism toward a new global order in African Christianity.Some character analogies in 1 SamuelSmith, Cameron Bostonhttps://hdl.handle.net/10023/275572023-06-07T09:21:53Z2023-06-16T00:00:00ZThis project discusses the function of various analogies in the book of 1 Samuel, with a particular focus on how these analogies contribute to characterisation. The characters who receive the most discussion are Hannah, Samuel, Saul and God. The thesis does not attempt to explore any of these characters fully, or to establish definitive interpretations of any particular analogy, recognising that interpretations vary according to context and interpreter. The aim is rather to demonstrate the value of a reading model which considers the importance of analogy, by exploring how analogies contribute to an overall reading of the text. In light of the analogies discussed in this study, some observations are made concerning each main character. Hannah is seen to be heroic, blessed by God despite the difficulties of her circumstances and the obstacles in her path. Samuel is shown in a negative light, as self-interested and unwilling to relinquish political power. Saul is understood as carrying the seeds of his destruction with him from the very beginning of his career, struggling and failing to undo the sins of his ancestors. God remains obscure, but some light is cast on his decision to bless the request for a monarchy in 1 Sam 8.
2023-06-16T00:00:00ZSmith, Cameron BostonThis project discusses the function of various analogies in the book of 1 Samuel, with a particular focus on how these analogies contribute to characterisation. The characters who receive the most discussion are Hannah, Samuel, Saul and God. The thesis does not attempt to explore any of these characters fully, or to establish definitive interpretations of any particular analogy, recognising that interpretations vary according to context and interpreter. The aim is rather to demonstrate the value of a reading model which considers the importance of analogy, by exploring how analogies contribute to an overall reading of the text. In light of the analogies discussed in this study, some observations are made concerning each main character. Hannah is seen to be heroic, blessed by God despite the difficulties of her circumstances and the obstacles in her path. Samuel is shown in a negative light, as self-interested and unwilling to relinquish political power. Saul is understood as carrying the seeds of his destruction with him from the very beginning of his career, struggling and failing to undo the sins of his ancestors. God remains obscure, but some light is cast on his decision to bless the request for a monarchy in 1 Sam 8.Per Christum and Ad Christum : a historical-theological analysis of Ethiopic anaphorasTsegaye, Fanos Workalemahuhttps://hdl.handle.net/10023/275502023-06-11T02:02:10Z2023-06-16T00:00:00ZAbstract redacted
2023-06-16T00:00:00ZTsegaye, Fanos WorkalemahuAbstract redactedRobert Jenson's revisionary metaphysics and the correspondence of truthOlson, Jonathan Markhttps://hdl.handle.net/10023/275342023-05-10T02:05:12Z2023-06-16T00:00:00ZThe following examines the relationship between reason and faith through the lens of Robert Jenson’s metaphysics. It explores Jenson’s concerns around ‘classical metaphysics’ but critically engages on the question of the correspondence of truth. It is the opinion of the present author that the loss of objective truth is a serious failing among postliberal theologians. Jenson’s brand of revisionary metaphysics, being committed to revision in light of the gospel, presents a unique take on this issue in light of his narrative, historical focus. Jenson was committed to a solution that avoided contemporary subjectivism and nihilism, which he considered incompatible with the gospel. He was likewise opposed to an abstract, ‘timeless’ notion of eternity, which shaped the possibility of the correspondence of truth. Namely, it must be found within time. I explore this by asking how it is that knowledge arising from faith may be objective for Jenson. I do so under two primary headings, redemption and creation. The first concerns the perspective of the believing community, following through to Jenson’s highly original anthropology. The second heading is Jenson’s alternative to natural theology and explores what knowledge of God creation may bring and how this relates to the knowledge of faith. Jenson’s metaphysics is not without its challenges under both headings – redemption and creation – these being partly related to his collapsing of the distinction between the two. Despite that, Jenson does indeed articulate a version of the truth which is more than subjective. The key conceptual move is that, for Jenson, the truth must correspond to God, not to human reason apart from God.
2023-06-16T00:00:00ZOlson, Jonathan MarkThe following examines the relationship between reason and faith through the lens of Robert Jenson’s metaphysics. It explores Jenson’s concerns around ‘classical metaphysics’ but critically engages on the question of the correspondence of truth. It is the opinion of the present author that the loss of objective truth is a serious failing among postliberal theologians. Jenson’s brand of revisionary metaphysics, being committed to revision in light of the gospel, presents a unique take on this issue in light of his narrative, historical focus. Jenson was committed to a solution that avoided contemporary subjectivism and nihilism, which he considered incompatible with the gospel. He was likewise opposed to an abstract, ‘timeless’ notion of eternity, which shaped the possibility of the correspondence of truth. Namely, it must be found within time. I explore this by asking how it is that knowledge arising from faith may be objective for Jenson. I do so under two primary headings, redemption and creation. The first concerns the perspective of the believing community, following through to Jenson’s highly original anthropology. The second heading is Jenson’s alternative to natural theology and explores what knowledge of God creation may bring and how this relates to the knowledge of faith. Jenson’s metaphysics is not without its challenges under both headings – redemption and creation – these being partly related to his collapsing of the distinction between the two. Despite that, Jenson does indeed articulate a version of the truth which is more than subjective. The key conceptual move is that, for Jenson, the truth must correspond to God, not to human reason apart from God.Communio Dei : particularity in the universal humanity of Jesus ChristEverhart, Drew Thomashttps://hdl.handle.net/10023/275332023-05-16T21:04:01Z2023-06-16T00:00:00ZThis thesis explores the role of particularity, especially racial and gendered particularity, in human nature through an exploration of Christological anthropology. If all humanity is revealed and redeemed in Christ’s particular humanity, what does it mean that Christ became human in particular ways, such as his maleness and Palestinian-Jewishness? Specifically, what does Christ’s assumption of a particular humanity mean for our own particularity as human beings made in his Image. Many feminist Christologies argue that this makes Christ unqualified to save women, while theologies of race often emphasize the solidarity of Christ with black and brown bodies. Particularity appears to play a significant role in our being human, but it also appears to make salvific union with Christ impossible for some. Instead, this thesis argues that human nature ought to be conceived of in onto-relational terms, so that human beings are constituted by their relations to other persons within the created order. Human nature is not defined by a set of properties held in common by all, but by a shared telos for communion with God, fellow-humanity, and the created order. In such a communion, called the communio Dei, human persons share second-personally that which is particular to themselves with others in a human reflection of divine perichoresis. Human nature is thus created to be an essentially diverse community united not by a common set of features or faculties, but by a shared telos to be a community comprised of every tribe, tongue, and nation united in worship of YHWH. Christ embodies this in how he transforms the relationship between particularities, such as race and gender, so that alienated peoples may have loving, self-giving communion with one another in the Spirit-wrought community, the body of Christ.
2023-06-16T00:00:00ZEverhart, Drew ThomasThis thesis explores the role of particularity, especially racial and gendered particularity, in human nature through an exploration of Christological anthropology. If all humanity is revealed and redeemed in Christ’s particular humanity, what does it mean that Christ became human in particular ways, such as his maleness and Palestinian-Jewishness? Specifically, what does Christ’s assumption of a particular humanity mean for our own particularity as human beings made in his Image. Many feminist Christologies argue that this makes Christ unqualified to save women, while theologies of race often emphasize the solidarity of Christ with black and brown bodies. Particularity appears to play a significant role in our being human, but it also appears to make salvific union with Christ impossible for some. Instead, this thesis argues that human nature ought to be conceived of in onto-relational terms, so that human beings are constituted by their relations to other persons within the created order. Human nature is not defined by a set of properties held in common by all, but by a shared telos for communion with God, fellow-humanity, and the created order. In such a communion, called the communio Dei, human persons share second-personally that which is particular to themselves with others in a human reflection of divine perichoresis. Human nature is thus created to be an essentially diverse community united not by a common set of features or faculties, but by a shared telos to be a community comprised of every tribe, tongue, and nation united in worship of YHWH. Christ embodies this in how he transforms the relationship between particularities, such as race and gender, so that alienated peoples may have loving, self-giving communion with one another in the Spirit-wrought community, the body of Christ.Participating in divine conflict : constructing a Baptist-charismatic theology of spiritual warfare in dialogue with Paul S. FiddesCuthbert, Alistair Josephhttps://hdl.handle.net/10023/274852023-05-03T02:01:26Z2023-06-16T00:00:00ZIn light of the lack of systematic theology work on the demonic-spiritual realm, the aim of this thesis is to construct a doctrine of God which is commodious and coherent enough to locate a theology of spiritual warfare. The specific question that guides the thesis is ‘does the contemporary theology of Paul S. Fiddes offer a better framework than traditional theologies to explain the nature and character of God that best fits with a theology of spiritual warfare?’ Indeed, the reached answer concludes that at variance with traditional doctrines of God, a critical evaluation and reconstruction of Paul Fiddes’ theology – with emphases on God’s kenotic sovereignty, passibility, openness to the created order and panentheistic reality – offers a better structure to construct a Doctrine of God that best imbibes a theology of spiritual warfare.
In order to address and answer the question, the development of the thesis has three distinct phases. First, after the introduction, chapters two and three broadly delineate with some analysis Fiddes’ doctrine of God and his understanding of the demonic realm and nature of evil. From this follows, in chapters four to six, critical examinations of the three incommunicable attributes of God, - divine omniscience, omnipotence, omnipresence - which are explicated using Fiddes’ corpus as well as salient interlocutors. These chosen attributes are central to a doctrine of God that helps make sense of the spiritual world, especially the demonic, as attested to by scripture, reason and experience. Finally, in chapter seven, the overall findings of these five chapters are then used to build a constructive theology of spiritual warfare, a dialectical theology operant on the planes of the individual and corporate which is theologically congruent with the critically adapted doctrine of God presented in the previous chapters. The entire thesis takes the form of a dialogue between Fiddes and this author, who continually draws upon pertinent modern (and some historical) scholarship concerning divine conflict and the doctrine of God.
2023-06-16T00:00:00ZCuthbert, Alistair JosephIn light of the lack of systematic theology work on the demonic-spiritual realm, the aim of this thesis is to construct a doctrine of God which is commodious and coherent enough to locate a theology of spiritual warfare. The specific question that guides the thesis is ‘does the contemporary theology of Paul S. Fiddes offer a better framework than traditional theologies to explain the nature and character of God that best fits with a theology of spiritual warfare?’ Indeed, the reached answer concludes that at variance with traditional doctrines of God, a critical evaluation and reconstruction of Paul Fiddes’ theology – with emphases on God’s kenotic sovereignty, passibility, openness to the created order and panentheistic reality – offers a better structure to construct a Doctrine of God that best imbibes a theology of spiritual warfare.
In order to address and answer the question, the development of the thesis has three distinct phases. First, after the introduction, chapters two and three broadly delineate with some analysis Fiddes’ doctrine of God and his understanding of the demonic realm and nature of evil. From this follows, in chapters four to six, critical examinations of the three incommunicable attributes of God, - divine omniscience, omnipotence, omnipresence - which are explicated using Fiddes’ corpus as well as salient interlocutors. These chosen attributes are central to a doctrine of God that helps make sense of the spiritual world, especially the demonic, as attested to by scripture, reason and experience. Finally, in chapter seven, the overall findings of these five chapters are then used to build a constructive theology of spiritual warfare, a dialectical theology operant on the planes of the individual and corporate which is theologically congruent with the critically adapted doctrine of God presented in the previous chapters. The entire thesis takes the form of a dialogue between Fiddes and this author, who continually draws upon pertinent modern (and some historical) scholarship concerning divine conflict and the doctrine of God.'She is more to you than seven sons' : oaths, vows, and the representation of female characters in the Hebrew BibleKnudson, Tamara Joyhttps://hdl.handle.net/10023/274412023-12-15T03:05:29Z2022-11-30T00:00:00ZOaths and vows in Hebrew Bible function as poetic conventions: instruments with which the contours of plot are shaped and the subtleties of characterisation are defined. When an oath or vow is spoken, the result is heightened suspense and anticipation—will the promise be kept or broken, and by what means? Whether fulfilled or forgotten, these emphatic statements also shed light on the characters who speak and (in some cases) refute them. Particularly informative are the idiosyncrasies of oaths and vows: the points at which any given promise differs from the expected formulae established for emphatic statements in Hebrew Bible. What follows is an examination of four case studies (the book of Ruth, 1 Sam 24-26, Judg 11, and 1 Sam 1-2), each one a narrative that revolves around an oath or vow. The emphatic statements featured at the centre of these texts diverge from their expected formulae in illuminating ways; in addition, each promise is spoken by or with regard to a prominent female character. The representation of female characters in Hebrew Bible is an oft-debated subject and therefore serves as a prime backdrop for the revelatory capacity of oaths and vows as instruments of poesis in this context.
2022-11-30T00:00:00ZKnudson, Tamara JoyOaths and vows in Hebrew Bible function as poetic conventions: instruments with which the contours of plot are shaped and the subtleties of characterisation are defined. When an oath or vow is spoken, the result is heightened suspense and anticipation—will the promise be kept or broken, and by what means? Whether fulfilled or forgotten, these emphatic statements also shed light on the characters who speak and (in some cases) refute them. Particularly informative are the idiosyncrasies of oaths and vows: the points at which any given promise differs from the expected formulae established for emphatic statements in Hebrew Bible. What follows is an examination of four case studies (the book of Ruth, 1 Sam 24-26, Judg 11, and 1 Sam 1-2), each one a narrative that revolves around an oath or vow. The emphatic statements featured at the centre of these texts diverge from their expected formulae in illuminating ways; in addition, each promise is spoken by or with regard to a prominent female character. The representation of female characters in Hebrew Bible is an oft-debated subject and therefore serves as a prime backdrop for the revelatory capacity of oaths and vows as instruments of poesis in this context.A theopoetics of the iconGreen, Lancehttps://hdl.handle.net/10023/272902023-11-21T03:05:42Z2023-06-16T00:00:00ZThis dissertation presents a theological poetics of the icon established by integrating Martin Heidegger’s poetic considerations of unconcealing and concealing with the Orthodox icon’s characteristics of presence and absence. I argue that interpreting the icon poetically through Heidegger enriches and expands our conceptions of iconography while maintaining Orthodoxy’s
theological convictions. In so doing, we see the present and absent qualities of the icon mirrored in the nature of language and things themselves. I begin by explicating major figures in the field of theopoetics, which serves to both situate and distinguish my project from the normative theopoetic discourse. Turning to Heidegger explicitly, I explore the function of unconcealing and concealing in his poetic philosophy, attending especially to his conception of language, our experience of things, the fourfold, and poetic dwelling. Through Heidegger, we see the reciprocal relationship between us and Being, which is always marked by elusiveness and rebuffs the totalization of Being. From Heidegger, I transition to explore the nature of presence and absence in theologies of the icon. Here we see how an icon’s essential difference from whom it depicts gives way to various layered notions
of presence. Through Byzantine iconodules and contemporary theologians, I demonstrate how an icon’s present and absent characteristics invites us into a deeper participation in the ineffability of God’s love and the mystery of the incarnation. Finally, I bring Heidegger and the icon together in order to construct a theopoetics of the icon. I begin by offering an iconic and Heideggerian reinterpretation of language and our encounter with things, wherein both their elusive and Christological nature becomes clear. From here, I return to the icon itself and offer an iconic rendering of the fourfold and poetic dwelling. Ultimately, bringing Heidegger and the icon together expands the present absent nature of the icon beyond the image itself of things, inviting us ever deeper into the mystery of the incarnation. A theopoetics of the icon, then, is grounded on the notion that an icon is a prism from which to interpret the world. And so, the present and absent nature of creation is reflected in the present and absent nature of our participation in Christ.
2023-06-16T00:00:00ZGreen, LanceThis dissertation presents a theological poetics of the icon established by integrating Martin Heidegger’s poetic considerations of unconcealing and concealing with the Orthodox icon’s characteristics of presence and absence. I argue that interpreting the icon poetically through Heidegger enriches and expands our conceptions of iconography while maintaining Orthodoxy’s
theological convictions. In so doing, we see the present and absent qualities of the icon mirrored in the nature of language and things themselves. I begin by explicating major figures in the field of theopoetics, which serves to both situate and distinguish my project from the normative theopoetic discourse. Turning to Heidegger explicitly, I explore the function of unconcealing and concealing in his poetic philosophy, attending especially to his conception of language, our experience of things, the fourfold, and poetic dwelling. Through Heidegger, we see the reciprocal relationship between us and Being, which is always marked by elusiveness and rebuffs the totalization of Being. From Heidegger, I transition to explore the nature of presence and absence in theologies of the icon. Here we see how an icon’s essential difference from whom it depicts gives way to various layered notions
of presence. Through Byzantine iconodules and contemporary theologians, I demonstrate how an icon’s present and absent characteristics invites us into a deeper participation in the ineffability of God’s love and the mystery of the incarnation. Finally, I bring Heidegger and the icon together in order to construct a theopoetics of the icon. I begin by offering an iconic and Heideggerian reinterpretation of language and our encounter with things, wherein both their elusive and Christological nature becomes clear. From here, I return to the icon itself and offer an iconic rendering of the fourfold and poetic dwelling. Ultimately, bringing Heidegger and the icon together expands the present absent nature of the icon beyond the image itself of things, inviting us ever deeper into the mystery of the incarnation. A theopoetics of the icon, then, is grounded on the notion that an icon is a prism from which to interpret the world. And so, the present and absent nature of creation is reflected in the present and absent nature of our participation in Christ.Artificial intelligence and spirituality : relating religious information and religious knowledgeBoettcher, Shanenhttps://hdl.handle.net/10023/272582023-11-17T23:21:11Z2023-06-16T00:00:00ZTo the extent that people consume information and are influenced by the internet and digital communications technologies (and that those technologies are increasingly powered by AI), artificial intelligence has the opportunity to exercise, perhaps significant, influence on their spirituality. Technology has exercised its influence in many parts of modern life; news, politics, education,
communication, relationships, etc. As such, the interaction of AI and spirituality is worthy of research, analysis and understanding. This project is an inquiry into the influence of artificial intelligence technology on the way people across multiple religious and non-religious backgrounds in the U.S. Pacific Northwest experience spirituality. To address this inquiry, data was gathered through qualitative field research with participants that included a set of experiences with religious information using a variety of AI-powered
technologies. These experiences presented religious and spiritual information from various sources (e.g. insider, outsider) in a variety of media forms (e.g. search engines, SMS and web chatbots, voice assistants). Multiple permutations of information source and media type were tested to explore the possible effects of these variables in relationship to the response from participants. The goal of the research was to advance our understanding of how spiritual/religious information becomes spiritual/religious knowledge and what role AI technology could play in this transition. The results of the research suggest that human tendencies to anthropomorphize and revere machines and to make meaning from experiences and memories all play important roles in the process of relating religious information and religious knowledge. In so doing, the present research extends knowledge in the field of human-machine communication by exploring the role that religious information and religious memories play in human relationships with machines. It suggests that machines can capture human attention and carry some level of authority and influence in the process of relating religious information to religious knowledge.
2023-06-16T00:00:00ZBoettcher, ShanenTo the extent that people consume information and are influenced by the internet and digital communications technologies (and that those technologies are increasingly powered by AI), artificial intelligence has the opportunity to exercise, perhaps significant, influence on their spirituality. Technology has exercised its influence in many parts of modern life; news, politics, education,
communication, relationships, etc. As such, the interaction of AI and spirituality is worthy of research, analysis and understanding. This project is an inquiry into the influence of artificial intelligence technology on the way people across multiple religious and non-religious backgrounds in the U.S. Pacific Northwest experience spirituality. To address this inquiry, data was gathered through qualitative field research with participants that included a set of experiences with religious information using a variety of AI-powered
technologies. These experiences presented religious and spiritual information from various sources (e.g. insider, outsider) in a variety of media forms (e.g. search engines, SMS and web chatbots, voice assistants). Multiple permutations of information source and media type were tested to explore the possible effects of these variables in relationship to the response from participants. The goal of the research was to advance our understanding of how spiritual/religious information becomes spiritual/religious knowledge and what role AI technology could play in this transition. The results of the research suggest that human tendencies to anthropomorphize and revere machines and to make meaning from experiences and memories all play important roles in the process of relating religious information and religious knowledge. In so doing, the present research extends knowledge in the field of human-machine communication by exploring the role that religious information and religious memories play in human relationships with machines. It suggests that machines can capture human attention and carry some level of authority and influence in the process of relating religious information to religious knowledge.Songs for the last days : eschatological exegesis of Psalms in HebrewsWhitaker, Sethhttps://hdl.handle.net/10023/271802023-03-15T03:08:56Z2022-06-16T00:00:00ZPsalm texts function as the structural and theological backbone of Hebrews from start to finish. Commentators have noticed this through the centuries in a variety of ways, but few have examined the use of Psalms outside of quotations or connected the author’s use of Psalms with his broader eschatological outlook. In this thesis, I argue that the author’s eschatology is his dominating exegetical presupposition allowing numerous psalms to be read in a multivalent way for his present situation. Psalms, for our author, not only provide him with messianic material for his exegetical commentary, but also speak to a deeper interpretive tradition that is detectable through scriptural allusions, shared motifs, and narrative structures. Attention to these more subtle features of Hebrews is likely only the tip of the iceberg. Structurally, I examine three passages of Hebrews (Heb 1:5–13; 12:18–28; Heb 13:15) corresponding to three perceived gaps in scholarship (the relationship between quoted texts, the author’s cultural encyclopedia, and the function of scriptural allusions). By focusing on Psalms and the eschatological nature of the author’s exegesis, we are better suited to situate Hebrews in relation to other Second Temple and early Jewish interpretive traditions.
2022-06-16T00:00:00ZWhitaker, SethPsalm texts function as the structural and theological backbone of Hebrews from start to finish. Commentators have noticed this through the centuries in a variety of ways, but few have examined the use of Psalms outside of quotations or connected the author’s use of Psalms with his broader eschatological outlook. In this thesis, I argue that the author’s eschatology is his dominating exegetical presupposition allowing numerous psalms to be read in a multivalent way for his present situation. Psalms, for our author, not only provide him with messianic material for his exegetical commentary, but also speak to a deeper interpretive tradition that is detectable through scriptural allusions, shared motifs, and narrative structures. Attention to these more subtle features of Hebrews is likely only the tip of the iceberg. Structurally, I examine three passages of Hebrews (Heb 1:5–13; 12:18–28; Heb 13:15) corresponding to three perceived gaps in scholarship (the relationship between quoted texts, the author’s cultural encyclopedia, and the function of scriptural allusions). By focusing on Psalms and the eschatological nature of the author’s exegesis, we are better suited to situate Hebrews in relation to other Second Temple and early Jewish interpretive traditions.Rereading (re)writing : exploring textual correspondences in and through Daniel 7 and 8Knudson, Ethan Paulhttps://hdl.handle.net/10023/271022023-04-26T21:21:41Z2022-11-30T00:00:00ZAs one of the youngest books in the Hebrew Bible, the book of Daniel possess a unique vantage point. It utilises a host of texts and themes from the books preceding it. Moreover, Dan 7– 12 pick up and develop many key themes and ideas from the first half of the book of Daniel itself. This thesis examines fifteen examples of such textual correspondences found in Dan 7 and 8, both book-internal and book-external. In addition to enriching our understanding the book of Daniel, these case studies yield insights regarding the phenomenon of textual correspondence in the Hebrew Bible more broadly. While studies on how biblical books correspond with one another have proliferated in recent years, many challenges still exist, especially in terms of terminology and validation. One major problem identified in this study centres on the common conflation of signal and purpose. In an attempt to differentiate these aspects of textual correspondence, each of the case studies first describes the shared features signalling correspondence in thorough detail before presenting and evaluating options regarding its purpose. With a two-pronged approach, this thesis not only offers insights into understanding the book of Daniel, but also into how textual correspondences can operate in the Hebrew Bible.
2022-11-30T00:00:00ZKnudson, Ethan PaulAs one of the youngest books in the Hebrew Bible, the book of Daniel possess a unique vantage point. It utilises a host of texts and themes from the books preceding it. Moreover, Dan 7– 12 pick up and develop many key themes and ideas from the first half of the book of Daniel itself. This thesis examines fifteen examples of such textual correspondences found in Dan 7 and 8, both book-internal and book-external. In addition to enriching our understanding the book of Daniel, these case studies yield insights regarding the phenomenon of textual correspondence in the Hebrew Bible more broadly. While studies on how biblical books correspond with one another have proliferated in recent years, many challenges still exist, especially in terms of terminology and validation. One major problem identified in this study centres on the common conflation of signal and purpose. In an attempt to differentiate these aspects of textual correspondence, each of the case studies first describes the shared features signalling correspondence in thorough detail before presenting and evaluating options regarding its purpose. With a two-pronged approach, this thesis not only offers insights into understanding the book of Daniel, but also into how textual correspondences can operate in the Hebrew Bible.Constructing the earth as Sanctuary : priesthood and temple in the Apocalypse of JohnTse, Timothy B.https://hdl.handle.net/10023/270652023-04-28T22:15:42Z2023-06-16T00:00:00ZAlthough it has long been noted that John uses language drawn from the Hebrew Bible’s descriptions of YHWH’s dwelling place (namely the Tabernacle and various iterations of the Temple, hereafter collectively referred to as the “Sanctuary”) and its priests, scholars have overlooked the importance of his spatial transformation of that language. I fill this lacuna by using Relevance Theory, Resistance Theory, Critical Space Theory, and Conceptual Metaphor Theory, to demonstrate that a significant part of John’s apocalyptic strategy of resistance is to re-present his vision to his audience spatially, so that they can experience a divinely ordained alternative to the world in which they live. In doing so, John attempts to relegate their experience of space to his revelation of space. Specifically, John’s description of the visionary world creates the metaphors “the earth is a Sanctuary” and “the Saints are its priests.” Under this view, life on earth must be evaluated according to the concerns of the Sanctuary, which by definition requires the removal of everything impure (i.e., Satan, Babylon, and their followers). In the same way, the Saints (namely all Christians in both the historic and visionary worlds) must take priestly responsibility for the earth. Therefore, John portrays the Saints joining in the removal of all impurity upon the earth by fighting, as priests, in God and the Lamb’s war against Satan, Babylon, and all her impurities. After all, ancient priests do not join the battleline, but by maintaining purity and through their prayers, they effect victory in battle and conquer their enemies. Overall, John means to realign the church’s experience of space, so that they understand themselves as priests of the Sanctuary, and to live according to that reality.
2023-06-16T00:00:00ZTse, Timothy B.Although it has long been noted that John uses language drawn from the Hebrew Bible’s descriptions of YHWH’s dwelling place (namely the Tabernacle and various iterations of the Temple, hereafter collectively referred to as the “Sanctuary”) and its priests, scholars have overlooked the importance of his spatial transformation of that language. I fill this lacuna by using Relevance Theory, Resistance Theory, Critical Space Theory, and Conceptual Metaphor Theory, to demonstrate that a significant part of John’s apocalyptic strategy of resistance is to re-present his vision to his audience spatially, so that they can experience a divinely ordained alternative to the world in which they live. In doing so, John attempts to relegate their experience of space to his revelation of space. Specifically, John’s description of the visionary world creates the metaphors “the earth is a Sanctuary” and “the Saints are its priests.” Under this view, life on earth must be evaluated according to the concerns of the Sanctuary, which by definition requires the removal of everything impure (i.e., Satan, Babylon, and their followers). In the same way, the Saints (namely all Christians in both the historic and visionary worlds) must take priestly responsibility for the earth. Therefore, John portrays the Saints joining in the removal of all impurity upon the earth by fighting, as priests, in God and the Lamb’s war against Satan, Babylon, and all her impurities. After all, ancient priests do not join the battleline, but by maintaining purity and through their prayers, they effect victory in battle and conquer their enemies. Overall, John means to realign the church’s experience of space, so that they understand themselves as priests of the Sanctuary, and to live according to that reality.A democracy by any other name : Christian perspectives of civic and faith identity under non-democratic governments based on church discussions in post-Umbrella Movement Hong KongChu, Ann Gillianhttps://hdl.handle.net/10023/269762023-10-28T02:03:32Z2022-11-30T00:00:00ZThis thesis explores how Hong Kong (HK) Christians conceptualise (1) democracy, (2) rights, and (3) faith and civic identity in light of protest movements from 2013 onwards. This thesis identifies two broad categories: pro-establishment Christians (PEC) and pro-democracy Christians (PDC), who generally see each other as incompetent and perhaps lacking in reason. Through an analysis of ethnographic field observations, qualitative primary and secondary interviews, and archival materials from selected published HK theologians and pastors, this thesis suggests a potential first step for HK Christian communities to understand each other on their ideas of public engagement, grounded in language informed by their faith. This thesis proposes using a tool, such as Jens Zimmermann’s incarnational humanism, to enable HK Christians to better grant personhood and rationality to those who disagree. This thesis features the lived theology of average, non-clerical HK Christians, making their voices prominent in this research. After summarising HK Christians’ interactions with social movements between 1966 and 2016 (Chapter 2), this thesis analyses the theology of representative PEC, Daniel Ng and Paul Kwong, and representative PDC, John Chan and Lap-yan Kung, to set the stage for later sections (Chapter 3). This thesis then analyses field observations and qualitative data with the aim of studying HK Christians’ use of democracy, rights, and civic identity, compared with HK Christians’ (lack of) use of theological concepts (Chapter 4). Finally, this thesis introduces incarnational humanism, a possible framework for HK Christians to understand ‘the other’ (Chapter 5). HK Christians wrestle with ideas of liberal democracy, decoloniality, and authoritarianism, which are issues of increasing global importance. This research, utilising tools from theological ethics, social anthropology, and area studies, intends to stimulate further discussions on these issues with those outside of HK.
2022-11-30T00:00:00ZChu, Ann GillianThis thesis explores how Hong Kong (HK) Christians conceptualise (1) democracy, (2) rights, and (3) faith and civic identity in light of protest movements from 2013 onwards. This thesis identifies two broad categories: pro-establishment Christians (PEC) and pro-democracy Christians (PDC), who generally see each other as incompetent and perhaps lacking in reason. Through an analysis of ethnographic field observations, qualitative primary and secondary interviews, and archival materials from selected published HK theologians and pastors, this thesis suggests a potential first step for HK Christian communities to understand each other on their ideas of public engagement, grounded in language informed by their faith. This thesis proposes using a tool, such as Jens Zimmermann’s incarnational humanism, to enable HK Christians to better grant personhood and rationality to those who disagree. This thesis features the lived theology of average, non-clerical HK Christians, making their voices prominent in this research. After summarising HK Christians’ interactions with social movements between 1966 and 2016 (Chapter 2), this thesis analyses the theology of representative PEC, Daniel Ng and Paul Kwong, and representative PDC, John Chan and Lap-yan Kung, to set the stage for later sections (Chapter 3). This thesis then analyses field observations and qualitative data with the aim of studying HK Christians’ use of democracy, rights, and civic identity, compared with HK Christians’ (lack of) use of theological concepts (Chapter 4). Finally, this thesis introduces incarnational humanism, a possible framework for HK Christians to understand ‘the other’ (Chapter 5). HK Christians wrestle with ideas of liberal democracy, decoloniality, and authoritarianism, which are issues of increasing global importance. This research, utilising tools from theological ethics, social anthropology, and area studies, intends to stimulate further discussions on these issues with those outside of HK.Remembering Jesus in James, Peter, Jude : the function of Jesus traditions in epistolary argumentationCastaneda, Benjamin E.https://hdl.handle.net/10023/269752023-10-17T02:07:15Z2023-06-16T00:00:00ZIn this thesis I examine how Jesus is remembered in the epistles of James, 1–2 Peter, and Jude. Working along reception-historical lines and drawing on insights from social memory theory, I investigate how the authors serve as tradents and interpreters of Jesus’s words and works. This study particularly focuses on the question of function: what do the authors do with Jesus traditions (JT), and how does using JT further the authors’ rhetorical goals? I demonstrate that each text reformulates JT in service of a variety of theological, polemical, and pastoral goals. In James, the author uses JT to portray Jesus implicitly as the messianic king whose interpretation of the Mosaic Torah constitutes the recipient communities as the first fruits of the eschatologically renewed Israel. JT is further used in James to portray Jesus as the coming eschatological judge. In 1 Peter, Jesus’s teaching and example function as a grammar for the Christian life and are repeatedly used to reorient the recipients to their new identity in union with Christ. In 2 Peter and Jude, the authors draw on JT to undermine the appeal of the false teachers and their eschatological skepticism, and to support the apostolic interpretation of the Jewish scriptures regarding the parousia of Jesus. Finally, throughout this thesis I demonstrate that JT also serve a hermeneutical function, being used repeatedly by the authors as an interpretive lens through which Jewish scriptural traditions are re-read.
2023-06-16T00:00:00ZCastaneda, Benjamin E.In this thesis I examine how Jesus is remembered in the epistles of James, 1–2 Peter, and Jude. Working along reception-historical lines and drawing on insights from social memory theory, I investigate how the authors serve as tradents and interpreters of Jesus’s words and works. This study particularly focuses on the question of function: what do the authors do with Jesus traditions (JT), and how does using JT further the authors’ rhetorical goals? I demonstrate that each text reformulates JT in service of a variety of theological, polemical, and pastoral goals. In James, the author uses JT to portray Jesus implicitly as the messianic king whose interpretation of the Mosaic Torah constitutes the recipient communities as the first fruits of the eschatologically renewed Israel. JT is further used in James to portray Jesus as the coming eschatological judge. In 1 Peter, Jesus’s teaching and example function as a grammar for the Christian life and are repeatedly used to reorient the recipients to their new identity in union with Christ. In 2 Peter and Jude, the authors draw on JT to undermine the appeal of the false teachers and their eschatological skepticism, and to support the apostolic interpretation of the Jewish scriptures regarding the parousia of Jesus. Finally, throughout this thesis I demonstrate that JT also serve a hermeneutical function, being used repeatedly by the authors as an interpretive lens through which Jewish scriptural traditions are re-read.Title redactedde Jong, Paulushttps://hdl.handle.net/10023/269712023-07-01T02:06:20Z2022-11-30T00:00:00ZAbstract redacted
2022-11-30T00:00:00Zde Jong, PaulusAbstract redactedTheological learning as formation in holy love : the lives and works of Thomas Erskine of Linlathen & Alexander John ScottMcKerron, Margarethttps://hdl.handle.net/10023/268142023-01-24T03:02:32Z2023-06-16T00:00:00ZThis dissertation investigates the lives and works of two underappreciated nineteenth-century Scottish theologians, Thomas Erskine of Linlathen (1788-1870) and Alexander John Scott (1805-1866). In their writings, theological engagements, and cultivation of communities of learning, Erskine and Scott claimed that the pursuit of ‘knowledge of God’ (and thus, theological learning) received its proper orientation when animated by the telos of ‘at·one·ment, with God’, in holy love. Both men held that Christ’s atonement was for the sake of creation’s at·one·ment, with God: ongoing, personal being-in-relationship with God that, much like a good friendship, transforms who and what we love, but also ‘how we know and are known’. I argue that their sometimes-countercultural enactment of at·one·ment retrieves an orientation towards theological learning (and an epistemology appropriate to it) that continues to be relevant for theological education today.
In Chapter 1, I provide an historical survey of Western theological education and assess how its objects, modes, and meanings have been circumscribed over the last two centuries. In Chapter 2, I outline Erskine’s atonement theology and his schema of at·one·ment, noting his emphasis on the ontologically and epistemically constitutive nature of being-in-relationship with God. Because friendship is a critical metaphor here, in Chapter 3 I reappraise the fluid interplay of Erskine’s poetics and practices of friendship, elucidating connections between relational theology and the communities of theological learning he cultivated. In Chapter 4, I reconstruct Scott’s ‘practical theological epistemology’ based on writings around his trial before the General Assembly of 1831. In Chapter 5, I trace congruencies between Scott’s emerging at·one·ment, framework and his later educational involvements with women, working class men, and Nonconformists. In Chapter 6, I conclude by assessing how reorienting theological learning through a telos of ‘at·one·ment, with God’, in holy love, helps to reframe contemporary dialogues about theological education.
2023-06-16T00:00:00ZMcKerron, MargaretThis dissertation investigates the lives and works of two underappreciated nineteenth-century Scottish theologians, Thomas Erskine of Linlathen (1788-1870) and Alexander John Scott (1805-1866). In their writings, theological engagements, and cultivation of communities of learning, Erskine and Scott claimed that the pursuit of ‘knowledge of God’ (and thus, theological learning) received its proper orientation when animated by the telos of ‘at·one·ment, with God’, in holy love. Both men held that Christ’s atonement was for the sake of creation’s at·one·ment, with God: ongoing, personal being-in-relationship with God that, much like a good friendship, transforms who and what we love, but also ‘how we know and are known’. I argue that their sometimes-countercultural enactment of at·one·ment retrieves an orientation towards theological learning (and an epistemology appropriate to it) that continues to be relevant for theological education today.
In Chapter 1, I provide an historical survey of Western theological education and assess how its objects, modes, and meanings have been circumscribed over the last two centuries. In Chapter 2, I outline Erskine’s atonement theology and his schema of at·one·ment, noting his emphasis on the ontologically and epistemically constitutive nature of being-in-relationship with God. Because friendship is a critical metaphor here, in Chapter 3 I reappraise the fluid interplay of Erskine’s poetics and practices of friendship, elucidating connections between relational theology and the communities of theological learning he cultivated. In Chapter 4, I reconstruct Scott’s ‘practical theological epistemology’ based on writings around his trial before the General Assembly of 1831. In Chapter 5, I trace congruencies between Scott’s emerging at·one·ment, framework and his later educational involvements with women, working class men, and Nonconformists. In Chapter 6, I conclude by assessing how reorienting theological learning through a telos of ‘at·one·ment, with God’, in holy love, helps to reframe contemporary dialogues about theological education.From Beaune to 'Breaking Bad' : using the arts to meet cancer patients’ need and desire for spiritual careBowlby, Ewanhttps://hdl.handle.net/10023/266862023-01-06T03:06:36Z2022-12-05T00:00:00ZThis thesis sets out an innovative, arts-based approach to the spiritual care of cancer patients,
and provides empirical evidence of the value and viability of this approach in practice. In
Chapter 1, I show how my pragmatic, arts-based method responds to the recognised need for
spiritual care amongst cancer patients, while responding also to the increasing subjectivity and
variety of spirituality in the contemporary patient body. I also describe the qualitative research
methods I used to gather evidence for the effectiveness or otherwise of these interventions. In
Chapters 2-5, I analyse how different kinds of art (including ‘high’ and ‘popular’) can help
cancer patients with four central areas of spiritual concern without (as in art therapy) the
patients having to produce art themselves: the capacity for fictional narratives to reflect and
reframe cancer patients’ experiences of time (Chapter 2); how longform television can support
a cancer patient’s search for meaning in suffering and death (Chapter 3); the value of
entertaining popular films in introducing the therapeutic or transformative impacts of levity
and laughter (Chapter 4); and the affordance of ‘sentimental’ art, often criticised, in meeting
cancer patients’ spiritual needs (Chapter 5). The illustrative case studies show how a range of
different genres and media, such as ‘tearjerker’ novels, comedy films, and television dramas,
can present affirming portrayals of life with cancer, as well as offering alternative perspectives
that reframe a patient’s experiences. Drawing on empirical evidence gathered from my
collaborations with cancer support charities, these case studies reveal how this open, inviting,
arts-based approach can help modern medicine to overcome barriers to the provision of
effective spiritual care in contemporary Western healthcare.
2022-12-05T00:00:00ZBowlby, EwanThis thesis sets out an innovative, arts-based approach to the spiritual care of cancer patients,
and provides empirical evidence of the value and viability of this approach in practice. In
Chapter 1, I show how my pragmatic, arts-based method responds to the recognised need for
spiritual care amongst cancer patients, while responding also to the increasing subjectivity and
variety of spirituality in the contemporary patient body. I also describe the qualitative research
methods I used to gather evidence for the effectiveness or otherwise of these interventions. In
Chapters 2-5, I analyse how different kinds of art (including ‘high’ and ‘popular’) can help
cancer patients with four central areas of spiritual concern without (as in art therapy) the
patients having to produce art themselves: the capacity for fictional narratives to reflect and
reframe cancer patients’ experiences of time (Chapter 2); how longform television can support
a cancer patient’s search for meaning in suffering and death (Chapter 3); the value of
entertaining popular films in introducing the therapeutic or transformative impacts of levity
and laughter (Chapter 4); and the affordance of ‘sentimental’ art, often criticised, in meeting
cancer patients’ spiritual needs (Chapter 5). The illustrative case studies show how a range of
different genres and media, such as ‘tearjerker’ novels, comedy films, and television dramas,
can present affirming portrayals of life with cancer, as well as offering alternative perspectives
that reframe a patient’s experiences. Drawing on empirical evidence gathered from my
collaborations with cancer support charities, these case studies reveal how this open, inviting,
arts-based approach can help modern medicine to overcome barriers to the provision of
effective spiritual care in contemporary Western healthcare.Sacrilege and temple imagery in 1 CorinthiansJohnson, Ethanhttps://hdl.handle.net/10023/265252022-12-02T03:05:51Z2022-06-16T00:00:00ZMost scholars read Paul’s application of temple imagery to human beings within a Jewish context, which sometimes means dichotomising Jewish and Greco-Roman data. This leads to approaches that overlook signs of potential resonance between 1 Cor 3:16–17 and 1 Cor 6:19 and discussions of sacrilege in ancient literature. In this thesis, I will contend that Paul’s use of temple imagery in these two passages demonstrates coherence with a pattern common to ancient literature, and that recognizing this coherence clarifies the way the temple should be understood to function in its rhetorical context. I argue that a system of “major metaphysical pollution” lies beneath ancient discussions of sacrilege and I outline the causes, effects, terminology, and means of resolution associated with this system of pollution. I note distinctions between this system and discussions of moral pollution in the OT and consider how one would determine whether Paul’s temple imagery coheres with one system or the other. I also ask whether the logic of major metaphysical pollution is discernible in Josephus and Philo in order to determine whether this system is invoked by other first-century Jews and to understand how these Jews might use it. I then exegete both 1 Cor 3:16–17 and 1 Cor 6:19. In both cases, I attend to the position of the temple in its rhetorical context and compare Paul’s use of the temple with the logic of sacrilege and major metaphysical pollution. I show that the cause, effect, and resolution of threats against the temple in these passages from 1 Corinthians follow the logic of this pollution system. I then offer a new understanding of the temple in its context, based on these conclusions. I suggest that the appeal to the temple in these passages draws on major metaphysical pollution in order to warn the Corinthians to desist problematic behaviours by recasting them as sacrilegious.
2022-06-16T00:00:00ZJohnson, EthanMost scholars read Paul’s application of temple imagery to human beings within a Jewish context, which sometimes means dichotomising Jewish and Greco-Roman data. This leads to approaches that overlook signs of potential resonance between 1 Cor 3:16–17 and 1 Cor 6:19 and discussions of sacrilege in ancient literature. In this thesis, I will contend that Paul’s use of temple imagery in these two passages demonstrates coherence with a pattern common to ancient literature, and that recognizing this coherence clarifies the way the temple should be understood to function in its rhetorical context. I argue that a system of “major metaphysical pollution” lies beneath ancient discussions of sacrilege and I outline the causes, effects, terminology, and means of resolution associated with this system of pollution. I note distinctions between this system and discussions of moral pollution in the OT and consider how one would determine whether Paul’s temple imagery coheres with one system or the other. I also ask whether the logic of major metaphysical pollution is discernible in Josephus and Philo in order to determine whether this system is invoked by other first-century Jews and to understand how these Jews might use it. I then exegete both 1 Cor 3:16–17 and 1 Cor 6:19. In both cases, I attend to the position of the temple in its rhetorical context and compare Paul’s use of the temple with the logic of sacrilege and major metaphysical pollution. I show that the cause, effect, and resolution of threats against the temple in these passages from 1 Corinthians follow the logic of this pollution system. I then offer a new understanding of the temple in its context, based on these conclusions. I suggest that the appeal to the temple in these passages draws on major metaphysical pollution in order to warn the Corinthians to desist problematic behaviours by recasting them as sacrilegious.'Gloriosus Magister Adam' : the Premonstratensian contemplative thought and theology of Adam of DryburghBandeniece, Beatrise Annahttps://hdl.handle.net/10023/264912024-03-08T12:22:17Z2022-11-30T00:00:00ZThis thesis examines the contemplative thought of Adam of Dryburgh (c. 1150 - c. 1213), one of the most significant representatives of early Premonstratensian spirituality, demonstrating the significance of meditation in Adam's Premonstratensian contemplative thought for articulating the relation between creation and the Creator, the relation between the tripartite divine image and the Trinity, and for leading the contemplator towards contemplation of the divine.
Referring to the distinction between meditation (understood as a type of interpretative analysis) and contemplation (a type of understanding of the truth) as articulated by Jordan Aumann and Adam's medieval counterparts, this thesis analyses and contextualises Adam's expression of these concepts with particular reference to Augustinian and Victorine thought.
Chapter 1 examines Adam’s understanding of 'lectio divina' (encompassing reading, meditation, prayer and contemplation as defined by the Carthusian Guigo II) in Adam's commentary on the Rule of St. Augustine, 'Liber de ordine,' and his sermon collection 'Ad viros religiosos,' which express Adam's ideals concerning the contemplative aspect of Premonstratensian religious life.
Chapter 2 considers Adam's contemplative exegesis 'De tripartito tabernaculo,' systematising his spiritual interpretation of the tabernacle, analysing the fivefold spiritual progression towards God, which demonstrates elements of bridal mysticism, and indicating Adam's apophaticism regarding contemplation of the Trinity.
Chapter 3 analyses Adam's meditation on creation in 'De triplici genere contemplationis,' identifying five contemplative principles contributing to the realisation of divine attributes, and contextualising these in light of St. Augustine's 'Confessions' and Hugh of St. Victor's 'On the Three Days.'
Chapter 4 examines Adam's introspection and contemplation of the Trinity in 'De triplici genere contemplationis' – analysing, firstly, his introspection concerning the relationship between the body and soul, then the introspection of the tripartite divine image (explicated as 'esse,' 'scientia' and 'amor') ultimately leading to contemplation of the Trinity.
2022-11-30T00:00:00ZBandeniece, Beatrise AnnaThis thesis examines the contemplative thought of Adam of Dryburgh (c. 1150 - c. 1213), one of the most significant representatives of early Premonstratensian spirituality, demonstrating the significance of meditation in Adam's Premonstratensian contemplative thought for articulating the relation between creation and the Creator, the relation between the tripartite divine image and the Trinity, and for leading the contemplator towards contemplation of the divine.
Referring to the distinction between meditation (understood as a type of interpretative analysis) and contemplation (a type of understanding of the truth) as articulated by Jordan Aumann and Adam's medieval counterparts, this thesis analyses and contextualises Adam's expression of these concepts with particular reference to Augustinian and Victorine thought.
Chapter 1 examines Adam’s understanding of 'lectio divina' (encompassing reading, meditation, prayer and contemplation as defined by the Carthusian Guigo II) in Adam's commentary on the Rule of St. Augustine, 'Liber de ordine,' and his sermon collection 'Ad viros religiosos,' which express Adam's ideals concerning the contemplative aspect of Premonstratensian religious life.
Chapter 2 considers Adam's contemplative exegesis 'De tripartito tabernaculo,' systematising his spiritual interpretation of the tabernacle, analysing the fivefold spiritual progression towards God, which demonstrates elements of bridal mysticism, and indicating Adam's apophaticism regarding contemplation of the Trinity.
Chapter 3 analyses Adam's meditation on creation in 'De triplici genere contemplationis,' identifying five contemplative principles contributing to the realisation of divine attributes, and contextualising these in light of St. Augustine's 'Confessions' and Hugh of St. Victor's 'On the Three Days.'
Chapter 4 examines Adam's introspection and contemplation of the Trinity in 'De triplici genere contemplationis' – analysing, firstly, his introspection concerning the relationship between the body and soul, then the introspection of the tripartite divine image (explicated as 'esse,' 'scientia' and 'amor') ultimately leading to contemplation of the Trinity.Becoming ready to lose one’s own life : a grounded theory study of former Muslim Somali Christian converts in the United Kingdom and SwedenBódi, Mátyáshttps://hdl.handle.net/10023/264622022-11-23T03:01:58Z2022-11-30T00:00:00ZChristians are a stigmatised and vulnerable segment of Somali society in both the Horn of Africa and in the diaspora. Their situation is extremely under-researched. This study provides an original theory of religious conversion and decision-making among Somalis from a Sunni Muslim background living in the United Kingdom and Sweden, the two largest Somali communities in Europe. The theory seeks to explain dominant behavioural patterns of conversion to evangelical Protestant Christianity and the disclosure of this faith to Muslim relatives and friends. The research is based on the analysis of interviews conducted with Somali Christians and missionaries working with Somalis, as well as literature related to the topic. Classic grounded theory methodology was applied in its entirety, including simultaneous data collection and analysis, constant comparison, theoretical sampling, memo-writing, open coding, selective coding, theoretical coding, and manual sorting of memos. This resulted in a theory emerging: ‘becoming ready to lose one’s own life’. The theory covers a process that takes place in three types of awareness contexts (concealed, suspicious, and open) and consists of six stages (Muslim, secretly irreligious, secretly Christian, openly irreligious, Christian but considered irreligious, and openly Christian). The study details the relevant personal factors, incentives and deterrents, possible reactions to psychological discomfort, pressure from members of the Muslim community, and possible reactions to this pressure. The theory’s components are illustrated with quotations from the interview transcripts. This work is an original contribution to the fields of conversion studies, missiology, Somali studies, and world Christianity.
2022-11-30T00:00:00ZBódi, MátyásChristians are a stigmatised and vulnerable segment of Somali society in both the Horn of Africa and in the diaspora. Their situation is extremely under-researched. This study provides an original theory of religious conversion and decision-making among Somalis from a Sunni Muslim background living in the United Kingdom and Sweden, the two largest Somali communities in Europe. The theory seeks to explain dominant behavioural patterns of conversion to evangelical Protestant Christianity and the disclosure of this faith to Muslim relatives and friends. The research is based on the analysis of interviews conducted with Somali Christians and missionaries working with Somalis, as well as literature related to the topic. Classic grounded theory methodology was applied in its entirety, including simultaneous data collection and analysis, constant comparison, theoretical sampling, memo-writing, open coding, selective coding, theoretical coding, and manual sorting of memos. This resulted in a theory emerging: ‘becoming ready to lose one’s own life’. The theory covers a process that takes place in three types of awareness contexts (concealed, suspicious, and open) and consists of six stages (Muslim, secretly irreligious, secretly Christian, openly irreligious, Christian but considered irreligious, and openly Christian). The study details the relevant personal factors, incentives and deterrents, possible reactions to psychological discomfort, pressure from members of the Muslim community, and possible reactions to this pressure. The theory’s components are illustrated with quotations from the interview transcripts. This work is an original contribution to the fields of conversion studies, missiology, Somali studies, and world Christianity.Towards a theology of prayer in the thought of Søren KierkegaardSchuessler, Katherinehttps://hdl.handle.net/10023/258312022-08-13T02:06:42Z2022-11-30T00:00:00ZIt has become increasingly accepted that, for Kierkegaard, theology and spirituality are practices that cannot be separated from one another. It has also been long acknowledged that Kierkegaard was a man of prayer, one who penned vivid prayers in both his journals and many of his published writings. Yet, little investigation has been done into how Kierkegaard’s theology shapes his understanding of prayer, nor how his understanding of prayer relates to his theology. This dissertation aims to address this lacuna by drawing together what Kierkegaard does say about prayer in a few of his published writings on James 1 and Matthew 6—writings which identify some of the chief theological underpinnings to prayer in Kierkegaard’s thinking. Beginning with his three James 1:17-22 upbuilding discourses published within ‘Eighteen Upbuilding Discourses’, Chapter 1 offers an analysis of Kierkegaard’s understanding of God the Father. Through James 1:17-22 Kierkegaard establishes a paterology that describes the Father as an unchanging Giver who always gives good and perfect gifts, the greatest of which is himself. Chapters 2 and 3 then look at two of Kierkegaard’s Matthew 6:24-34 discourses, which carry the bulk of Kierkegaard’s published comments on prayer. Chapter 2 looks at 1848’s ‘The Cares of the Pagans’, where Kierkegaard articulates that a Christian’s praying is the very thing that makes her a Christian. Chapter 3 then analyzes what Kierkegaard means by “to pray aright is to become silent” within 1849’s ‘The Lily in the Field and the Bird of the Air’. There prayer is something that begins in silence in order to listen to God, and is how an individual seeks first the kingdom of heaven. The last chapter, Chapter 4, brings the threads of the previous chapters together and provides the beginning of an account of Kierkegaard’s theology of prayer. To pray is to struggle with the heavenly Father’s unchanging love, yet on the basis of the Father’s gift of Jesus Christ and gift of the Spirit as one’s helper. For Kierkegaard, God is the giver and the receiver, and the reason and the motive, for all prayer.
2022-11-30T00:00:00ZSchuessler, KatherineIt has become increasingly accepted that, for Kierkegaard, theology and spirituality are practices that cannot be separated from one another. It has also been long acknowledged that Kierkegaard was a man of prayer, one who penned vivid prayers in both his journals and many of his published writings. Yet, little investigation has been done into how Kierkegaard’s theology shapes his understanding of prayer, nor how his understanding of prayer relates to his theology. This dissertation aims to address this lacuna by drawing together what Kierkegaard does say about prayer in a few of his published writings on James 1 and Matthew 6—writings which identify some of the chief theological underpinnings to prayer in Kierkegaard’s thinking. Beginning with his three James 1:17-22 upbuilding discourses published within ‘Eighteen Upbuilding Discourses’, Chapter 1 offers an analysis of Kierkegaard’s understanding of God the Father. Through James 1:17-22 Kierkegaard establishes a paterology that describes the Father as an unchanging Giver who always gives good and perfect gifts, the greatest of which is himself. Chapters 2 and 3 then look at two of Kierkegaard’s Matthew 6:24-34 discourses, which carry the bulk of Kierkegaard’s published comments on prayer. Chapter 2 looks at 1848’s ‘The Cares of the Pagans’, where Kierkegaard articulates that a Christian’s praying is the very thing that makes her a Christian. Chapter 3 then analyzes what Kierkegaard means by “to pray aright is to become silent” within 1849’s ‘The Lily in the Field and the Bird of the Air’. There prayer is something that begins in silence in order to listen to God, and is how an individual seeks first the kingdom of heaven. The last chapter, Chapter 4, brings the threads of the previous chapters together and provides the beginning of an account of Kierkegaard’s theology of prayer. To pray is to struggle with the heavenly Father’s unchanging love, yet on the basis of the Father’s gift of Jesus Christ and gift of the Spirit as one’s helper. For Kierkegaard, God is the giver and the receiver, and the reason and the motive, for all prayer.The quest for confirmation : inference to best explanation in science and theologyJoss, Matthewhttps://hdl.handle.net/10023/254482022-05-26T02:07:58Z2022-06-16T00:00:00ZWhether politics or religion, murder mysteries or household havoc, life is replete with riddles. There are always differing interpretations, competing theories that are vying to explain the data of our world. But this raises important questions. What is the relation between theory and data? How do we know which theory is better? Even if there are good replies to these queries, do they apply universally? This thesis seeks to answer these questions.
It first examines John Polkinghorne’s view that science and religion are cousinly endeavors. Both are truth-seeking enterprises using the same basic means to find and confirm theories. Polkinghorne identifies this means as the inference to best explanation (IBE). This provides a set of answers to the three questions posed above, (1) theories gain support from data by explaining them, (2) the best theory is the one that best explains, and (3) this holds true universally. It is this thesis that is examined, tested, and applied here. In particular it seeks to create and defend a way of analyzing confirmation arguments that is suitable for application to Biblical studies and theology.
To do this, it directly examines theories of confirmation (chapter 2), ultimately affirming IBE. But each part of IBE raises questions. What kind of inference? What is best? What is explanation? Chapters 3-5 deals with these issues and creates a foundation for application. Chapter 6 shows how IBE is used in both everyday life and science moving on to defend its use in textual interpretation. Chapter 7 discusses IBE in Biblical studies and shows how it can help analyze arguments using the debate about belief in John 20:8 as a case study.
In chapter 8, the role of paradigms is examined and a method of cross-paradigm evaluation explicated. However, this creates concerns about its compatibility with Christian theology, particularly the knowledge of God. Chapter 9 sketches a short response, concluding that some form of explanationism is consonant with orthodox Christianity and the Biblical witness.
2022-06-16T00:00:00ZJoss, MatthewWhether politics or religion, murder mysteries or household havoc, life is replete with riddles. There are always differing interpretations, competing theories that are vying to explain the data of our world. But this raises important questions. What is the relation between theory and data? How do we know which theory is better? Even if there are good replies to these queries, do they apply universally? This thesis seeks to answer these questions.
It first examines John Polkinghorne’s view that science and religion are cousinly endeavors. Both are truth-seeking enterprises using the same basic means to find and confirm theories. Polkinghorne identifies this means as the inference to best explanation (IBE). This provides a set of answers to the three questions posed above, (1) theories gain support from data by explaining them, (2) the best theory is the one that best explains, and (3) this holds true universally. It is this thesis that is examined, tested, and applied here. In particular it seeks to create and defend a way of analyzing confirmation arguments that is suitable for application to Biblical studies and theology.
To do this, it directly examines theories of confirmation (chapter 2), ultimately affirming IBE. But each part of IBE raises questions. What kind of inference? What is best? What is explanation? Chapters 3-5 deals with these issues and creates a foundation for application. Chapter 6 shows how IBE is used in both everyday life and science moving on to defend its use in textual interpretation. Chapter 7 discusses IBE in Biblical studies and shows how it can help analyze arguments using the debate about belief in John 20:8 as a case study.
In chapter 8, the role of paradigms is examined and a method of cross-paradigm evaluation explicated. However, this creates concerns about its compatibility with Christian theology, particularly the knowledge of God. Chapter 9 sketches a short response, concluding that some form of explanationism is consonant with orthodox Christianity and the Biblical witness.Title redactedBollier, Ryanhttps://hdl.handle.net/10023/241092021-10-11T14:01:05Z2020-07-30T00:00:00Z2020-07-30T00:00:00ZBollier, RyanKarl Barth’s christological anthropology : re-thinking Christian conceptions of identity regarding sex, gender, and sexualityTelford, Taylorhttps://hdl.handle.net/10023/239582023-06-21T15:44:05Z2022-06-16T00:00:00ZThis thesis bridges the impasse between Christians who adhere to essentialist and subjectivist understandings of identity, especially regarding sex, gender, and sexuality. By drawing on Karl Barth’s Christological anthropology, it grounds all human being in the Particular, Jesus of Nazareth, ensuring universal human ontology and affirming the significance of phenomenal particularity of individual persons. This is argued first, through Barth’s methodology and consequent ontology, his rejection of Natural Theology, the necessity of the who over the what question, and how Jesus Christ, True God and True Human, reveals divine and human being as active relationality, both constituted in God’s inner and ad extra active relating in Christ. Second, by outlining the logic of Barth’s Christological anthropology, including his rejection of speculative accounts, his affirmation of scientific accounts, who Jesus as True Human reveals humanity to be in relation to God and others, and the internal tensions of his male/female ordered dyad. Third, in exploring Barth’s mature Christology, where God’s identity is revealed in Jesus’ phenomenal particularity as Jewish, which also confirms Jesus’ universal human Identity and affirms the phenomenal particularity of all humans as the context for correspondence to universal human being in Christ. Lastly, it critically evaluates Barth’s account, firstly within the parameters of his own priorities, and secondly in dialogue with current science of sex, gender, and sexuality, and then offers a renewed version of identity. Against subjectivism, all humanity shares in the objective, ontological Identity in Christ. Against essentialism, each person’s particularity (identities) is the meaningful location for lived Identity. That all people share in the universal Identity in Jesus evokes a posture of curiosity instead of control towards both one’s own and the other’s phenomenal identities. Christians can affirm the universal humanity and unique particularity of persons within and outside of the cisgendered heteronormative male/female dyad.
2022-06-16T00:00:00ZTelford, TaylorThis thesis bridges the impasse between Christians who adhere to essentialist and subjectivist understandings of identity, especially regarding sex, gender, and sexuality. By drawing on Karl Barth’s Christological anthropology, it grounds all human being in the Particular, Jesus of Nazareth, ensuring universal human ontology and affirming the significance of phenomenal particularity of individual persons. This is argued first, through Barth’s methodology and consequent ontology, his rejection of Natural Theology, the necessity of the who over the what question, and how Jesus Christ, True God and True Human, reveals divine and human being as active relationality, both constituted in God’s inner and ad extra active relating in Christ. Second, by outlining the logic of Barth’s Christological anthropology, including his rejection of speculative accounts, his affirmation of scientific accounts, who Jesus as True Human reveals humanity to be in relation to God and others, and the internal tensions of his male/female ordered dyad. Third, in exploring Barth’s mature Christology, where God’s identity is revealed in Jesus’ phenomenal particularity as Jewish, which also confirms Jesus’ universal human Identity and affirms the phenomenal particularity of all humans as the context for correspondence to universal human being in Christ. Lastly, it critically evaluates Barth’s account, firstly within the parameters of his own priorities, and secondly in dialogue with current science of sex, gender, and sexuality, and then offers a renewed version of identity. Against subjectivism, all humanity shares in the objective, ontological Identity in Christ. Against essentialism, each person’s particularity (identities) is the meaningful location for lived Identity. That all people share in the universal Identity in Jesus evokes a posture of curiosity instead of control towards both one’s own and the other’s phenomenal identities. Christians can affirm the universal humanity and unique particularity of persons within and outside of the cisgendered heteronormative male/female dyad.Post-secular cinematic parables : theology, philosophy, and ethics in the films of Jean-Pierre and Luc DardenneMayward, Joelhttps://hdl.handle.net/10023/235682021-07-22T11:52:22Z2021-07-01T00:00:00ZThis thesis integrates theology, philosophy, and film studies in a theological analysis of the filmography of Belgian filmmakers Jean-Pierre and Luc Dardenne. I propose that the Dardenne brothers create post-secular cinematic parables which may evoke theological and ethical responses in audiences' imaginations through a distinct filmmaking style I call "transcendent realism." In Part I, I outline a method for theological interpretations of cinema. Chapter 1 draws from the fields of theology, philosophy, and film theory in order to propose a dynamic interdisciplinary approach for greater appreciation of the Dardennes' "post-secular" cinema. Chapter 2 presents an original phenomenological hermeneutic for cinema based on philosopher Paul Ricoeur’s description of "parable" and his concepts regarding the world behind, of, and in front of the film. I then apply this Ricoeurian parabolic hermeneutic to the Dardennes' filmography in Part II. Chapter 3 attends to the world behind the films: the Dardennes' biography, their early films, and Luc's philosophical and theological ideas found in his writings. I give particular attention to the apparent influence of philosopher Ernst Bloch on the Dardennes. Chapter 4 addresses the world of the films through close formal analysis of ‘The Son’ (2002), ‘The Kid with a Bike’ (2011), and ‘Young Ahmed’ (2019); I outline the distinctive traits of the Dardennes' transcendent realism. Chapter 5 explores the world in front of the films—that is, how the Dardennes' parables may reorient audiences' imaginations through affective states and cinematic ethics. I demonstrate three Dardennean theo-ethical themes through pairings of the brothers' six remaining major films. In the conclusion, I suggest that the Dardennes' cinematic parables are doing theology, what I call "theocinematics."
2021-07-01T00:00:00ZMayward, JoelThis thesis integrates theology, philosophy, and film studies in a theological analysis of the filmography of Belgian filmmakers Jean-Pierre and Luc Dardenne. I propose that the Dardenne brothers create post-secular cinematic parables which may evoke theological and ethical responses in audiences' imaginations through a distinct filmmaking style I call "transcendent realism." In Part I, I outline a method for theological interpretations of cinema. Chapter 1 draws from the fields of theology, philosophy, and film theory in order to propose a dynamic interdisciplinary approach for greater appreciation of the Dardennes' "post-secular" cinema. Chapter 2 presents an original phenomenological hermeneutic for cinema based on philosopher Paul Ricoeur’s description of "parable" and his concepts regarding the world behind, of, and in front of the film. I then apply this Ricoeurian parabolic hermeneutic to the Dardennes' filmography in Part II. Chapter 3 attends to the world behind the films: the Dardennes' biography, their early films, and Luc's philosophical and theological ideas found in his writings. I give particular attention to the apparent influence of philosopher Ernst Bloch on the Dardennes. Chapter 4 addresses the world of the films through close formal analysis of ‘The Son’ (2002), ‘The Kid with a Bike’ (2011), and ‘Young Ahmed’ (2019); I outline the distinctive traits of the Dardennes' transcendent realism. Chapter 5 explores the world in front of the films—that is, how the Dardennes' parables may reorient audiences' imaginations through affective states and cinematic ethics. I demonstrate three Dardennean theo-ethical themes through pairings of the brothers' six remaining major films. In the conclusion, I suggest that the Dardennes' cinematic parables are doing theology, what I call "theocinematics."Feeling forsaken : Christ's descent into hell in the theology of John CalvinHill, Preston McDanielhttps://hdl.handle.net/10023/235522023-06-19T13:12:18Z2021-07-01T00:00:00ZThere currently exists a substantial lacuna in scholarship on the place of Christ’s descent into hell in the theology of John Calvin. Although Calvin devoted five times more space in his ‘Institutes’ to Christ’s descent into hell than to any other clause of the Apostles’ Creed—an exposition which was nearly sextupled in length throughout the course of his career—the secondary literature on this theme is virtually non-existent and only passingly treated in Calvin scholarship to date. The impression given by this scarcity is that Calvin had little to say about the descensus or that what he did have to say is so obvious as to require only minimal secondary exposition. However, a mere glance beyond the ‘Institutes’ to Calvin’s other writings significantly unsettles such an opinion. From as early as age 25 in his first treatise ‘Psychopannychia’ to his later commentaries, sermons, and final draft of the ‘Institutes’, Calvin vehemently espoused an innovative descensus interpretation that remained virtually unchanged throughout his life. Moreover, despite longstanding popular opinion, all the major themes of Calvin’s interpretation can be found in prominent medieval, Renaissance, and late modern forerunners predating Calvin, demonstrating that his interpretation was far from novel. The disparity between Calvin’s detailed interpretation and the oversight of Calvin research on these important points calls for a fresh look at the place of Christ’s descent into hell in his theology. This thesis reconstructs Calvin’s descensus theology by tracing its development from the ‘Psychopannychia’ to the successive editions of Calvin’s ‘Institutes’, strategically comparing the major elements uncovered to significant forerunners of Calvin’s interpretation. This study puts forward the thesis that Calvin’s descensus theology cannot be referred exclusively to the events of the crucifixion without significant detriment to its other substantial manifestations in Calvin’s exposition, including the Gethsemane narrative, the intermediate state, the body/soul distinction of Christ’s suffering, and Christ’s beloved relation with the Father. Christ’s descent into hell clearly exceeds a mere metaphorical reference to the cross in Calvin’s theology.
2021-07-01T00:00:00ZHill, Preston McDanielThere currently exists a substantial lacuna in scholarship on the place of Christ’s descent into hell in the theology of John Calvin. Although Calvin devoted five times more space in his ‘Institutes’ to Christ’s descent into hell than to any other clause of the Apostles’ Creed—an exposition which was nearly sextupled in length throughout the course of his career—the secondary literature on this theme is virtually non-existent and only passingly treated in Calvin scholarship to date. The impression given by this scarcity is that Calvin had little to say about the descensus or that what he did have to say is so obvious as to require only minimal secondary exposition. However, a mere glance beyond the ‘Institutes’ to Calvin’s other writings significantly unsettles such an opinion. From as early as age 25 in his first treatise ‘Psychopannychia’ to his later commentaries, sermons, and final draft of the ‘Institutes’, Calvin vehemently espoused an innovative descensus interpretation that remained virtually unchanged throughout his life. Moreover, despite longstanding popular opinion, all the major themes of Calvin’s interpretation can be found in prominent medieval, Renaissance, and late modern forerunners predating Calvin, demonstrating that his interpretation was far from novel. The disparity between Calvin’s detailed interpretation and the oversight of Calvin research on these important points calls for a fresh look at the place of Christ’s descent into hell in his theology. This thesis reconstructs Calvin’s descensus theology by tracing its development from the ‘Psychopannychia’ to the successive editions of Calvin’s ‘Institutes’, strategically comparing the major elements uncovered to significant forerunners of Calvin’s interpretation. This study puts forward the thesis that Calvin’s descensus theology cannot be referred exclusively to the events of the crucifixion without significant detriment to its other substantial manifestations in Calvin’s exposition, including the Gethsemane narrative, the intermediate state, the body/soul distinction of Christ’s suffering, and Christ’s beloved relation with the Father. Christ’s descent into hell clearly exceeds a mere metaphorical reference to the cross in Calvin’s theology.The interaction between hylomorphic theological anthropology and Western theater danceSmith, Amy Rosannehttps://hdl.handle.net/10023/235392021-08-06T14:37:05Z2021-07-01T00:00:00Z2021-07-01T00:00:00ZSmith, Amy RosanneAesthetic unity in the works of St. Anselm of CanterburyHogg, David S, 1971-https://hdl.handle.net/10023/220392022-04-25T09:49:36Z2000-01-01T00:00:00ZIt is usual to hold that there is no central theme in Anselm's writings because of the plethora of topics they address. Indeed, it may be argued that the occasional nature of what Anselm wrote warrants a certain discontinuity between each work. I propose, however, that if we seek to discern the model of reality that undergirds Anselm's writings, we will arrive at an understanding of that which unifies them. It seems to me that if we study Anselm's patterns of expression (both linguistic and ideological) we can better approximate the framework within which Anselm operated. In this way it is my hope that we can transcend the particularity of each treatise and begin to perceive the unity that underlies them all. What emerges from such a study is the pervasive presence of aesthetic categories. Now, it is true that aesthetic concerns have been noted by other scholars in parts of the Cur Deus Homo and the Prayers and Meditations, but aesthetics as a rubric under which to organise Anselm's thinking has yet to be explored. It is my contention that a return to the much neglected aesthetic aspect of the western medieval tradition is essential for any perlustration of Anselm's life and writings if we are properly to appreciate his contribution to that tradition. When, therefore, we take the time to perscrutate Anselm's writings, we discover just how pervasive is his profound appreciation for the proportion, symmetry, harmony, balance, order, and fittingness which are constituent of reality. This is the case, contends Anselm, because the creation is a reflection of the creator who is himself perfectly proportioned and ordered. The result is that we have the ability to attain some measure of comprehension of what transcends us because the reality we inhabit has been created in such a way that the immanent can relate to the transcendent, the finite to the infinite. Consequently, the particular questions Anselm answers, though maintaining their distinctiveness, are often viewed through the lens of aesthetic categories.
2000-01-01T00:00:00ZHogg, David S, 1971-It is usual to hold that there is no central theme in Anselm's writings because of the plethora of topics they address. Indeed, it may be argued that the occasional nature of what Anselm wrote warrants a certain discontinuity between each work. I propose, however, that if we seek to discern the model of reality that undergirds Anselm's writings, we will arrive at an understanding of that which unifies them. It seems to me that if we study Anselm's patterns of expression (both linguistic and ideological) we can better approximate the framework within which Anselm operated. In this way it is my hope that we can transcend the particularity of each treatise and begin to perceive the unity that underlies them all. What emerges from such a study is the pervasive presence of aesthetic categories. Now, it is true that aesthetic concerns have been noted by other scholars in parts of the Cur Deus Homo and the Prayers and Meditations, but aesthetics as a rubric under which to organise Anselm's thinking has yet to be explored. It is my contention that a return to the much neglected aesthetic aspect of the western medieval tradition is essential for any perlustration of Anselm's life and writings if we are properly to appreciate his contribution to that tradition. When, therefore, we take the time to perscrutate Anselm's writings, we discover just how pervasive is his profound appreciation for the proportion, symmetry, harmony, balance, order, and fittingness which are constituent of reality. This is the case, contends Anselm, because the creation is a reflection of the creator who is himself perfectly proportioned and ordered. The result is that we have the ability to attain some measure of comprehension of what transcends us because the reality we inhabit has been created in such a way that the immanent can relate to the transcendent, the finite to the infinite. Consequently, the particular questions Anselm answers, though maintaining their distinctiveness, are often viewed through the lens of aesthetic categories.Ulrich von Hutten : knight, humanist and reformer, 1519-1520Linton, Christine Milfordhttps://hdl.handle.net/10023/219802022-03-08T14:57:22Z2006-01-01T00:00:00ZThis thesis examines the thought of the knight, humanist and patriotic reformer Ulrich von Hutten in 1519 and 1520. It focuses on four of his Latin dialogues: Arminius. Bulla vel Bullicida. Monitor Primus and Monitor Secundus. Only the first has previously been studied in any detail, and its treatment in this thesis differs from earlier work in using it to illustrate Hutten's thought and priorities rather than the development of German patriotism and the 'Arminius cult'. Original translations of all four dialogues are included in the appendices. The years 1519 and 1520 are examined here as they were a crucial turning-point in Hutten's career. Until then, he was well known as a colourful and brilliant humanist and as a friend of Erasmus. However, these two years saw dramatic changes in Hutten's life. He became far more extreme in his German patriotism, adopted Martin Luther's cause, became disillusioned with the Holy Roman Emperor Charles V, wrote such biting polemic against the Church that it condemned him along with Luther, and sowed the seeds of his involvement in the Knights' Revolt of 1522-1523. These changes would make him a political outcast, and lead to his death in exile at the age of thirty-five. Together with selections from Hutten's Latin and German correspondence and poetry, the dialogues reveal much about Hutten's thought on important themes such as liberty, religion and patriotism during this crucial time. They dispel the traditional, caricatured images of Hutten (patriotic hero or violent xenophobe). The thesis also examines the complex influences at work in his childhood and early career, which brought him from a privileged background to the impossible position that he occupied at the end of 1520.
2006-01-01T00:00:00ZLinton, Christine MilfordThis thesis examines the thought of the knight, humanist and patriotic reformer Ulrich von Hutten in 1519 and 1520. It focuses on four of his Latin dialogues: Arminius. Bulla vel Bullicida. Monitor Primus and Monitor Secundus. Only the first has previously been studied in any detail, and its treatment in this thesis differs from earlier work in using it to illustrate Hutten's thought and priorities rather than the development of German patriotism and the 'Arminius cult'. Original translations of all four dialogues are included in the appendices. The years 1519 and 1520 are examined here as they were a crucial turning-point in Hutten's career. Until then, he was well known as a colourful and brilliant humanist and as a friend of Erasmus. However, these two years saw dramatic changes in Hutten's life. He became far more extreme in his German patriotism, adopted Martin Luther's cause, became disillusioned with the Holy Roman Emperor Charles V, wrote such biting polemic against the Church that it condemned him along with Luther, and sowed the seeds of his involvement in the Knights' Revolt of 1522-1523. These changes would make him a political outcast, and lead to his death in exile at the age of thirty-five. Together with selections from Hutten's Latin and German correspondence and poetry, the dialogues reveal much about Hutten's thought on important themes such as liberty, religion and patriotism during this crucial time. They dispel the traditional, caricatured images of Hutten (patriotic hero or violent xenophobe). The thesis also examines the complex influences at work in his childhood and early career, which brought him from a privileged background to the impossible position that he occupied at the end of 1520.The eschatology of the Areopagus Speech (Acts 17:22-31)Chen, Chia Shihhttps://hdl.handle.net/10023/219742022-03-08T12:25:29Z1977-01-01T00:00:00ZThe eschatology of the Areopagus Speech is unique in the New Testament not only in its avoidance of the idea of catastrophe that we find in the synoptic tradition (Mk. 13:5-27; Mt. 23:3—31; Lk. 21:7-28), but also in its adoption of elements from Deutero-Isaiah, according to which the eschaton is not the end of the world, nor the time when God punishes sinners; on the contrary, the Areopagus Speech follows the teaching of Deutero-Isaiah, that by the creation and providence of the universal God the people are attracted to turn to Him. As the eschatology is "based on Deutero-Isaiah, the eschaton is not the time of the return of Christ nor of the coming of the Son of Man, but indicates this present time as the time when God wants all people to repent and turn to Him. It is further shown that the belief in the coming judgement by Jesus is also based on the idea of the Righteous God in Deutero-Isaiah, in which God saves His people through judgement. Since Jesus is confessed as "the Lord", which is the name of God in Deutero-Isaiah, so the judgement by Jesus on the day God has fixed is also to he understood as a saving act in the same way as Deutero-Isaiah understands judgement.
To support the above finding, we firstly show that Paul in Acts is the suffering Servant of God, who carries the message of God to the Gentiles. Secondly we show that the missionary speeches in Acts are regarded as the eschatological message of God which the people are to obey as the Israelites obeyed the word of God which the prophets proclaimed. Thirdly, in order to prove that the eschatology of the Areopagus Speech is unique because it is based on Deutero-Isaiah, this thesis examines some contemporary theologians’ approaches to the theology of Luke-Acts, and then demonstrates that the eschatology of the Areopagus Speech lies beyond the scope of their arguments as to whether the coming of the Son of "an is immediate or delayed. The meaning of the eschaton is that God has raised Jesus from the dead, and appointed him as Lord and Christ, and that through him God establishes a new age of salvation.
1977-01-01T00:00:00ZChen, Chia ShihThe eschatology of the Areopagus Speech is unique in the New Testament not only in its avoidance of the idea of catastrophe that we find in the synoptic tradition (Mk. 13:5-27; Mt. 23:3—31; Lk. 21:7-28), but also in its adoption of elements from Deutero-Isaiah, according to which the eschaton is not the end of the world, nor the time when God punishes sinners; on the contrary, the Areopagus Speech follows the teaching of Deutero-Isaiah, that by the creation and providence of the universal God the people are attracted to turn to Him. As the eschatology is "based on Deutero-Isaiah, the eschaton is not the time of the return of Christ nor of the coming of the Son of Man, but indicates this present time as the time when God wants all people to repent and turn to Him. It is further shown that the belief in the coming judgement by Jesus is also based on the idea of the Righteous God in Deutero-Isaiah, in which God saves His people through judgement. Since Jesus is confessed as "the Lord", which is the name of God in Deutero-Isaiah, so the judgement by Jesus on the day God has fixed is also to he understood as a saving act in the same way as Deutero-Isaiah understands judgement.
To support the above finding, we firstly show that Paul in Acts is the suffering Servant of God, who carries the message of God to the Gentiles. Secondly we show that the missionary speeches in Acts are regarded as the eschatological message of God which the people are to obey as the Israelites obeyed the word of God which the prophets proclaimed. Thirdly, in order to prove that the eschatology of the Areopagus Speech is unique because it is based on Deutero-Isaiah, this thesis examines some contemporary theologians’ approaches to the theology of Luke-Acts, and then demonstrates that the eschatology of the Areopagus Speech lies beyond the scope of their arguments as to whether the coming of the Son of "an is immediate or delayed. The meaning of the eschaton is that God has raised Jesus from the dead, and appointed him as Lord and Christ, and that through him God establishes a new age of salvation.The 'Titanomachy' of Thallus and its reception by the Latin Church FathersGarstad, Benjaminhttps://hdl.handle.net/10023/219182022-01-31T12:35:02Z2000-01-01T00:00:00ZThis thesis is concerned with two subjects: principally euhemerism, but also intertextuality in early Christian literature. All of the fragments of Thallus, a first or second century A.D. Greek historian, are dealt with to some extent, and most are re-evaluted to render a summary of our information on his life and work. His historicized rendering of the mythical Titanomachy, however, serves as a focus for our investigation of the development of specific subjects in the Hellenistic tradition of euhemerism. We trace how the authoritative name of Thallus and some information from his history was passed from Theophilus of Antioch to Tertullian, and from Tertullian to Minucius Felix. We also evaluate the manner in which Thallus was used by Tertullian as a euhemeristic and chronological source.
2000-01-01T00:00:00ZGarstad, BenjaminThis thesis is concerned with two subjects: principally euhemerism, but also intertextuality in early Christian literature. All of the fragments of Thallus, a first or second century A.D. Greek historian, are dealt with to some extent, and most are re-evaluted to render a summary of our information on his life and work. His historicized rendering of the mythical Titanomachy, however, serves as a focus for our investigation of the development of specific subjects in the Hellenistic tradition of euhemerism. We trace how the authoritative name of Thallus and some information from his history was passed from Theophilus of Antioch to Tertullian, and from Tertullian to Minucius Felix. We also evaluate the manner in which Thallus was used by Tertullian as a euhemeristic and chronological source.From roots to rites : practice logics and the 'heir' to metaphysicsRawnsley, Andrew C.https://hdl.handle.net/10023/218722021-11-16T12:13:13Z2006-01-01T00:00:00ZOne of the prevalent themes in recent theologies and philosophies of religion, especially those with a sensitivity to continental philosophy and theory more broadly, has been the problem of 'metaphysics'. This thesis seeks to explore the possibility of theology in a post-metaphysical mode. One of the main issues is whether theology requires some sort of framework for its articulation which can be characterized as having metaphysical-like features. This framework we call the 'heir' to metaphysics. The problem of metaphysics also appears within two, on the surface, quite different problems for theology: that of the relation of different 'domains' or 'spaces' (such as 'Church' and 'world', 'sacred' and 'profane', 'religious' and 'secular'); and this latter issue is also involved with the common view that human beings perceive and organize their world in terms of 'worldviews' or 'schema'. This thesis sets out to challenge both of these ideas. But unlike many previous attempts to work in a 'post-metaphysical' mode, the 'heir' to metaphysics is one which seeks to emphasize three distinct aspects, often previously overlooked: firstly, the embodied situated character of all human doing and thinking. This is explored through a re-exploration of the phenomenological tradition, not least because much of the impetus for 'post-metaphysical' theology has come from the so-called 'theological turn' of French phenomenology, such as Jean-Luc Marion and Jean-Yves Lacoste, both of whose work is examined in this thesis. We suggest that it is Maurice Merleau-Ponty whose philosophy offers the best place to re-think phenomenology, however, rather than these more recent approaches. Secondly, this situated character of human doing and thinking is organized by way of human practices: this praxeological turn is explored primarily through the work of Pierre Bourdieu and Theodore Schatzki. Thirdly, the implications of a recursive or dialectical structure to human situatedness which both Bourdieu and Schatzki emphasize, and which is articulated through practices, is extended into a topology, a redefinition of traditional ontology which is capable of taking account of the complexity and interwoven character of human life. It is this topology that is the principal organizing feature of the 'heir' to metaphysics. We then set out what this topology might be like through an exploration of the shape of what we call, following Barry Smith and Jan Patocka, the 'mesoscopic' world. By focussing on a conceptual distinction between 'situational practices' and 'practices of thematization' suggestions of new ways of thinking about the structure of human situations arise. Flow such an 'heir' might interact with theology and religious practices more broadly is the focus of the latter part of the thesis. This is done through examining 'ritualization' as a practice which is common within religious communities. How such ritualization practices are conceptualized in a particularly Christian way is explored through the sacramental theology of Louis-Marie Chauvet and through the tradition of liturgical theology typified by Alexander Schmemann, whose notion of leitourgia is used to broaden out how we might speak about situated mesoscopic experience in a theological way without opposing Church and world, sacred and profane, or the religious and the secular.
2006-01-01T00:00:00ZRawnsley, Andrew C.One of the prevalent themes in recent theologies and philosophies of religion, especially those with a sensitivity to continental philosophy and theory more broadly, has been the problem of 'metaphysics'. This thesis seeks to explore the possibility of theology in a post-metaphysical mode. One of the main issues is whether theology requires some sort of framework for its articulation which can be characterized as having metaphysical-like features. This framework we call the 'heir' to metaphysics. The problem of metaphysics also appears within two, on the surface, quite different problems for theology: that of the relation of different 'domains' or 'spaces' (such as 'Church' and 'world', 'sacred' and 'profane', 'religious' and 'secular'); and this latter issue is also involved with the common view that human beings perceive and organize their world in terms of 'worldviews' or 'schema'. This thesis sets out to challenge both of these ideas. But unlike many previous attempts to work in a 'post-metaphysical' mode, the 'heir' to metaphysics is one which seeks to emphasize three distinct aspects, often previously overlooked: firstly, the embodied situated character of all human doing and thinking. This is explored through a re-exploration of the phenomenological tradition, not least because much of the impetus for 'post-metaphysical' theology has come from the so-called 'theological turn' of French phenomenology, such as Jean-Luc Marion and Jean-Yves Lacoste, both of whose work is examined in this thesis. We suggest that it is Maurice Merleau-Ponty whose philosophy offers the best place to re-think phenomenology, however, rather than these more recent approaches. Secondly, this situated character of human doing and thinking is organized by way of human practices: this praxeological turn is explored primarily through the work of Pierre Bourdieu and Theodore Schatzki. Thirdly, the implications of a recursive or dialectical structure to human situatedness which both Bourdieu and Schatzki emphasize, and which is articulated through practices, is extended into a topology, a redefinition of traditional ontology which is capable of taking account of the complexity and interwoven character of human life. It is this topology that is the principal organizing feature of the 'heir' to metaphysics. We then set out what this topology might be like through an exploration of the shape of what we call, following Barry Smith and Jan Patocka, the 'mesoscopic' world. By focussing on a conceptual distinction between 'situational practices' and 'practices of thematization' suggestions of new ways of thinking about the structure of human situations arise. Flow such an 'heir' might interact with theology and religious practices more broadly is the focus of the latter part of the thesis. This is done through examining 'ritualization' as a practice which is common within religious communities. How such ritualization practices are conceptualized in a particularly Christian way is explored through the sacramental theology of Louis-Marie Chauvet and through the tradition of liturgical theology typified by Alexander Schmemann, whose notion of leitourgia is used to broaden out how we might speak about situated mesoscopic experience in a theological way without opposing Church and world, sacred and profane, or the religious and the secular.Monatism : its ancient sources and modern interpretationsDaunton-Fear, Andrewhttps://hdl.handle.net/10023/218642021-10-28T15:01:33Z1976-01-01T00:00:00ZAs in the Early Church the Montanist movement led to heated debate, so in the last two centuries it has lent itself to diverse interpretations. Of the latter, those which ascribe it in part to geographical, climatic or sociological factors, those which attribute it to pagan religious influence, or to heterodox Judaism, and those which see it as genuinely Christian - a stage in the development of Ebionism, or a reaction to Gnosticism, or an authentic renewal movement - are examined in turn, in the light of the ancient sources. Many of the arguments are shown to be fallacious. In reality it seems most probable that, though Montanism was nurtured within the Church in Asia Minor and shared much of its doctrine and practice, Montanus himself was not a genuine Christian prophet, but rather his ecstatic prophecy and certain other traits of the movement derived ultimately from the syncretistic cult of Apollo in Asia Minor. Tertullian himself, not having witnessed the actual activities of Montanus and his prophetesses, joined the movement because there he thought he found an echo of his own strongly ascetic stance, his doctrinal orthodoxy, and his emphasis on the importance of the Holy Spirit in the life of the Church.
1976-01-01T00:00:00ZDaunton-Fear, AndrewAs in the Early Church the Montanist movement led to heated debate, so in the last two centuries it has lent itself to diverse interpretations. Of the latter, those which ascribe it in part to geographical, climatic or sociological factors, those which attribute it to pagan religious influence, or to heterodox Judaism, and those which see it as genuinely Christian - a stage in the development of Ebionism, or a reaction to Gnosticism, or an authentic renewal movement - are examined in turn, in the light of the ancient sources. Many of the arguments are shown to be fallacious. In reality it seems most probable that, though Montanism was nurtured within the Church in Asia Minor and shared much of its doctrine and practice, Montanus himself was not a genuine Christian prophet, but rather his ecstatic prophecy and certain other traits of the movement derived ultimately from the syncretistic cult of Apollo in Asia Minor. Tertullian himself, not having witnessed the actual activities of Montanus and his prophetesses, joined the movement because there he thought he found an echo of his own strongly ascetic stance, his doctrinal orthodoxy, and his emphasis on the importance of the Holy Spirit in the life of the Church.Christology and ethics in the Pauline EpistlesQuigley, Alanhttps://hdl.handle.net/10023/218162021-10-22T09:59:14Z1961-01-01T00:00:00Z1961-01-01T00:00:00ZQuigley, AlanReinforcing archaism : the role of musical settings in the history and meaning of the Book of Common PrayerSexton, Ian Richardhttps://hdl.handle.net/10023/215892021-09-20T08:36:08Z2020-11-30T00:00:00ZThe Book of Common Prayer (BCP) is more than four hundred and fifty years old and part of the very fabric of Anglicanism throughout the world. It has a vast catalogue of musical repertory, both in the form of settings of the text of the BCP, but also settings of other sacred texts used at BCP services. This music achieved an archaic personality from the early days of the BCP, but many later periods in the life of the Established Church have engendered and even promoted this archaic personality quite conspicuously. Musical archaism, in turn, has supported the formal, conservative and archaic personality of the BCP and its practice more generally. At times, there has even been a model of increased archaism in the BCP where there is music, when compared to where there is none. Other notable facets to the BCP that are fashioned by its music include a patriarchal, hierarchical and antiphonal identity, all of which have strong connexions with archaism. A number of circumstances in the historical story of the BCP have given rise to archaic practice. These include the Reformation; the Marian exiles and the metrical psalter; the influence of English stage music on writing for the Established Church; consciously archaic publishers such as Greene and Boyce; the Ecclesiological Movement (or the Cambridge Camden Movement) and the Tractarian Movement (or the Oxford Movement) and their systematic archaic and antiphonal schemes. The archaic nature of the Tudor words of the Prayer Book is a continuous and increasing feature of the BCP from about the time of the Restoration onwards. Finally, there is a Prayer Book ethos, spirit, or myth, that is provoked by all these ingredients. It is to be found in the BCP to this day, particularly in quires and places where they sing.
2020-11-30T00:00:00ZSexton, Ian RichardThe Book of Common Prayer (BCP) is more than four hundred and fifty years old and part of the very fabric of Anglicanism throughout the world. It has a vast catalogue of musical repertory, both in the form of settings of the text of the BCP, but also settings of other sacred texts used at BCP services. This music achieved an archaic personality from the early days of the BCP, but many later periods in the life of the Established Church have engendered and even promoted this archaic personality quite conspicuously. Musical archaism, in turn, has supported the formal, conservative and archaic personality of the BCP and its practice more generally. At times, there has even been a model of increased archaism in the BCP where there is music, when compared to where there is none. Other notable facets to the BCP that are fashioned by its music include a patriarchal, hierarchical and antiphonal identity, all of which have strong connexions with archaism. A number of circumstances in the historical story of the BCP have given rise to archaic practice. These include the Reformation; the Marian exiles and the metrical psalter; the influence of English stage music on writing for the Established Church; consciously archaic publishers such as Greene and Boyce; the Ecclesiological Movement (or the Cambridge Camden Movement) and the Tractarian Movement (or the Oxford Movement) and their systematic archaic and antiphonal schemes. The archaic nature of the Tudor words of the Prayer Book is a continuous and increasing feature of the BCP from about the time of the Restoration onwards. Finally, there is a Prayer Book ethos, spirit, or myth, that is provoked by all these ingredients. It is to be found in the BCP to this day, particularly in quires and places where they sing.Speaking to a seeking generation : non-religious art and the surprising turn towards religion, America 1970-1975Froehlich, Calebhttps://hdl.handle.net/10023/214512021-08-14T13:45:33Z2020-12-02T00:00:00ZThis thesis provides a historical and cultural account of how and why many young, middle-class Americans (aged 18-35) disengaged with religious institutions, and turned to a variety of other cultural sources for personal fulfillment during ‘the long 1960s’ (1958-1974). In light of this context, it analyses in detail three works of art (in different media) which, despite negative critical expectations, garnered extraordinary popular success with this generation in the early 1970s: The Rothko Chapel (1971), Ingmar Bergman’s film Cries and Whispers (1972), and Richard Adam’s novel Watership Down (1972; US publication 1974). The thesis examines the commissioning, production, and distribution stages, as well as the immediate popular and critical reception, of these three art works in order to better understand their particular appeal to young people and the phenomenon of their unexpected success. In doing so, it uncovers a range of previously unexamined testimonial evidence, and provides a more contextual and rounded treatment of this phenomenon than in previous studies. It shows that the unexpected popular appeal of these art works can be attributed to how they channeled many of this generation’s concerns and anxieties, as well as desires for fulfillment. It also suggests that they seem to have opened up traditional Christian narratives and themes in a defamiliarized context. The thesis contributes new perspectives on this particularly significant period and generation in twentieth-century American history and culture, on these three seminal art works, and on the relationship between religion, the arts, and popular culture more generally.
2020-12-02T00:00:00ZFroehlich, CalebThis thesis provides a historical and cultural account of how and why many young, middle-class Americans (aged 18-35) disengaged with religious institutions, and turned to a variety of other cultural sources for personal fulfillment during ‘the long 1960s’ (1958-1974). In light of this context, it analyses in detail three works of art (in different media) which, despite negative critical expectations, garnered extraordinary popular success with this generation in the early 1970s: The Rothko Chapel (1971), Ingmar Bergman’s film Cries and Whispers (1972), and Richard Adam’s novel Watership Down (1972; US publication 1974). The thesis examines the commissioning, production, and distribution stages, as well as the immediate popular and critical reception, of these three art works in order to better understand their particular appeal to young people and the phenomenon of their unexpected success. In doing so, it uncovers a range of previously unexamined testimonial evidence, and provides a more contextual and rounded treatment of this phenomenon than in previous studies. It shows that the unexpected popular appeal of these art works can be attributed to how they channeled many of this generation’s concerns and anxieties, as well as desires for fulfillment. It also suggests that they seem to have opened up traditional Christian narratives and themes in a defamiliarized context. The thesis contributes new perspectives on this particularly significant period and generation in twentieth-century American history and culture, on these three seminal art works, and on the relationship between religion, the arts, and popular culture more generally."I speak my work unto the King" : a speech-act theory of biblical poetryWiseman, Matthew Davidhttps://hdl.handle.net/10023/208242021-04-14T11:02:18Z2019-12-04T00:00:00ZThis thesis attempts to clarify the distinction between prose and poetry in the Hebrew Bible
by appealing to the speech-act theories of J.L. Austin, Paul Grice, and Mary-Louise Pratt. “Poetry”
in the Hebrew Bible is herein defined as “that set of speech-acts for which parallelism is a formal
element.” This definition allows the reader to identify poetic speeches by their felicity conditions,
rather than relying purely on stylistic features, and to interpret exceptions to the rule of parallelism in terms of Gricean implicature. The present thesis provides a systematic approach to identifying
poetic utterances in the Hebrew Bible based on their felicity conditions, and then proceeds to
analyze both non-parallelistic members of typically poetic genres and parallelistic members of
typically prosaic genres, according to the rules of speech-acts. The body chapters apply this thesis to
Ecclesiastes 1-2, I Kings 21, and Genesis 8-9, making fine distinctions between prose and poetry in
these texts, resolving several exegetical problems.
2019-12-04T00:00:00ZWiseman, Matthew DavidThis thesis attempts to clarify the distinction between prose and poetry in the Hebrew Bible
by appealing to the speech-act theories of J.L. Austin, Paul Grice, and Mary-Louise Pratt. “Poetry”
in the Hebrew Bible is herein defined as “that set of speech-acts for which parallelism is a formal
element.” This definition allows the reader to identify poetic speeches by their felicity conditions,
rather than relying purely on stylistic features, and to interpret exceptions to the rule of parallelism in terms of Gricean implicature. The present thesis provides a systematic approach to identifying
poetic utterances in the Hebrew Bible based on their felicity conditions, and then proceeds to
analyze both non-parallelistic members of typically poetic genres and parallelistic members of
typically prosaic genres, according to the rules of speech-acts. The body chapters apply this thesis to
Ecclesiastes 1-2, I Kings 21, and Genesis 8-9, making fine distinctions between prose and poetry in
these texts, resolving several exegetical problems.An historical exploration of the development of Calvin's biblical doctrine of divine providenceChan, Suk Yuhttps://hdl.handle.net/10023/203872021-07-27T10:37:08Z2020-12-02T00:00:00ZCalvin’ doctrine of divine providence is generally discussed in the realm of nature and the realm of human history, which are also known as general providence and special providence respectively. Some studies explore this topic by relying on one or two of Calvin’s works, but they cannot give an in-depth critical evaluation of Calvin’s doctrine of divine providence as his thoughts were developing throughout his life. This thesis adopts an historical approach to explore Calvin’s works from 1534–1559, and it argues that from 1534–1541, Calvin uses the image of the fountain to portray God as the source of everything, who has power to preserve and give life to all the creatures on earth. Between the Latin edition of the Institutes in 1539 and the French translation of that work in 1541, Calvin is indecisive about the definition of special providence, articulating a fitful relationship between providence and soteriology in these two texts. In 1552, Calvin gradually ceased using the image of the fountain to portray God as the source of everything, and he also delivered three definitions of divine providence: general providence, special providence, and the very presence of God. Based on the theological understanding of divine providence which he developed from 1534–1552, Calvin presented his exegesis on the Book of Job and the Book of Psalms through his sermons and commentaries. He contrasts two biblical figures, Job and David, to support his exegesis and to present a more detailed elaboration of providence through the doctrine of heavenly providence. Furthermore, Calvin also discusses the importance of the human role in God’s providence. While Calvin’s theological understanding of God’s providence was inherited by his successor, Theodore Beza, Beza applied it differently in his exegesis on the Book of Job. This thesis argues that through an historical analysis, a full picture of the spectrum of Calvin’s development of the doctrine God’s providence from 1534–1559 can be appreciated. While God’s providence is gradually less associated with soteriological matters for the ungodly, salvation in heavenly providence for the godly is increasingly assured. Calvin conveys the message that divine providence is truly heavenly providence from the point of view of the faithful.
2020-12-02T00:00:00ZChan, Suk YuCalvin’ doctrine of divine providence is generally discussed in the realm of nature and the realm of human history, which are also known as general providence and special providence respectively. Some studies explore this topic by relying on one or two of Calvin’s works, but they cannot give an in-depth critical evaluation of Calvin’s doctrine of divine providence as his thoughts were developing throughout his life. This thesis adopts an historical approach to explore Calvin’s works from 1534–1559, and it argues that from 1534–1541, Calvin uses the image of the fountain to portray God as the source of everything, who has power to preserve and give life to all the creatures on earth. Between the Latin edition of the Institutes in 1539 and the French translation of that work in 1541, Calvin is indecisive about the definition of special providence, articulating a fitful relationship between providence and soteriology in these two texts. In 1552, Calvin gradually ceased using the image of the fountain to portray God as the source of everything, and he also delivered three definitions of divine providence: general providence, special providence, and the very presence of God. Based on the theological understanding of divine providence which he developed from 1534–1552, Calvin presented his exegesis on the Book of Job and the Book of Psalms through his sermons and commentaries. He contrasts two biblical figures, Job and David, to support his exegesis and to present a more detailed elaboration of providence through the doctrine of heavenly providence. Furthermore, Calvin also discusses the importance of the human role in God’s providence. While Calvin’s theological understanding of God’s providence was inherited by his successor, Theodore Beza, Beza applied it differently in his exegesis on the Book of Job. This thesis argues that through an historical analysis, a full picture of the spectrum of Calvin’s development of the doctrine God’s providence from 1534–1559 can be appreciated. While God’s providence is gradually less associated with soteriological matters for the ungodly, salvation in heavenly providence for the godly is increasingly assured. Calvin conveys the message that divine providence is truly heavenly providence from the point of view of the faithful.The Son is truly Son : the Trinitarian and christological theology of Eusebius of CaesareaRenberg, Adam Roberthttps://hdl.handle.net/10023/203862021-07-27T11:44:03Z2020-12-02T00:00:00ZThis project explores the theological framework of Eusebius of Caesarea, focusing specifically on his understanding of the Son of God. Therein, it proposes and utilizes a unique lens to view the bishop—according to his exegetical strategies and his explicitly theological works. In doing so, Eusebius’ primary understanding of the nature and role of the second person of the Trinity comes to the fore: the ‘Son is Truly Son.’ That is to say, biblical personalism dictates his understanding of the persons in the Godhead. This is discussed in several facets of his thought. First, the Son’s natural relation to the Father is seen to be both the distinguishing mark and the source of divine unity, according to Eusebius’ framework for the Trinity. Second, his cosmological system demonstrates Eusebius’ emphasis on the Son’s unique nature as the image of the invisible God, the only one able to reveal the apophatic Father to creation. Third, his soteriology emphasizes biblical personalism through Christ’s salvific work, as Christ is the teacher of the true religion and the Father—only the Son knows and is able to ‘image’ him. Finally, Eusebius’ theology of the incarnation emphasizes the unitive nature of Christ, in which the Son of God is likewise the Son of Man. Throughout, this project employs unique patristic interlocuters, underutilized Eusebian texts and paratextual devises, and the debate with Marcellus to demonstrate how his theological framework is within—and shapes—eastern theology, particularly from Origen to the Cappadocians. It also nuances and qualifies past assessments on some of Eusebius’ suspect theology, particularly on his eternal subordinationism and Christology. Throughout, it is apparent that Eusebius is an important transmitter of Origenian theology and a foundational thinker for the later fourth and early fifth century.
2020-12-02T00:00:00ZRenberg, Adam RobertThis project explores the theological framework of Eusebius of Caesarea, focusing specifically on his understanding of the Son of God. Therein, it proposes and utilizes a unique lens to view the bishop—according to his exegetical strategies and his explicitly theological works. In doing so, Eusebius’ primary understanding of the nature and role of the second person of the Trinity comes to the fore: the ‘Son is Truly Son.’ That is to say, biblical personalism dictates his understanding of the persons in the Godhead. This is discussed in several facets of his thought. First, the Son’s natural relation to the Father is seen to be both the distinguishing mark and the source of divine unity, according to Eusebius’ framework for the Trinity. Second, his cosmological system demonstrates Eusebius’ emphasis on the Son’s unique nature as the image of the invisible God, the only one able to reveal the apophatic Father to creation. Third, his soteriology emphasizes biblical personalism through Christ’s salvific work, as Christ is the teacher of the true religion and the Father—only the Son knows and is able to ‘image’ him. Finally, Eusebius’ theology of the incarnation emphasizes the unitive nature of Christ, in which the Son of God is likewise the Son of Man. Throughout, this project employs unique patristic interlocuters, underutilized Eusebian texts and paratextual devises, and the debate with Marcellus to demonstrate how his theological framework is within—and shapes—eastern theology, particularly from Origen to the Cappadocians. It also nuances and qualifies past assessments on some of Eusebius’ suspect theology, particularly on his eternal subordinationism and Christology. Throughout, it is apparent that Eusebius is an important transmitter of Origenian theology and a foundational thinker for the later fourth and early fifth century.Re-constructing a Ukrainian Baptist understanding of the ecclesiological nature of associations of churches through dialogue with Paul S. Fiddes’ covenant ecclesiologyGeychenko, Oleksandrhttps://hdl.handle.net/10023/203762021-07-27T11:23:52Z2020-07-30T00:00:00ZThis thesis explores a Ukrainian Baptist understanding of the ecclesiological nature of associations of churches. The thesis re-constructs historical understanding of the nature of associations, maps the current perspective on associations and suggests its further development through constructive dialogue with Paul S. Fiddes’ covenant ecclesiology. In the process of reconstruction and mapping special attention is paid to associational practices, organisational structure and theological language and imagery related to associations of churches. The thesis demonstrates that Ukrainian Baptists understand associations of churches as ecclesial entities. This is evident in associational practices and the theological language and imagery they use with regard to associations. Employment of Fiddes’ concepts of the covenant, participation in the Trinity and theology of trust permits moving beyond pragmatic reasons for associating and mission and to construe associations as covenantal brotherhood in Christ that visualises unity of the Body of Christ, commits to mutual care through the ministry of trans-local ministers and participates in Christ’s mission in the world.
2020-07-30T00:00:00ZGeychenko, OleksandrThis thesis explores a Ukrainian Baptist understanding of the ecclesiological nature of associations of churches. The thesis re-constructs historical understanding of the nature of associations, maps the current perspective on associations and suggests its further development through constructive dialogue with Paul S. Fiddes’ covenant ecclesiology. In the process of reconstruction and mapping special attention is paid to associational practices, organisational structure and theological language and imagery related to associations of churches. The thesis demonstrates that Ukrainian Baptists understand associations of churches as ecclesial entities. This is evident in associational practices and the theological language and imagery they use with regard to associations. Employment of Fiddes’ concepts of the covenant, participation in the Trinity and theology of trust permits moving beyond pragmatic reasons for associating and mission and to construe associations as covenantal brotherhood in Christ that visualises unity of the Body of Christ, commits to mutual care through the ministry of trans-local ministers and participates in Christ’s mission in the world.‘A Dei natura’ : a re-examination of Calvin’s doctrine of the divine attributes with particular reference to his exegetical worksMcCray, Alden C.https://hdl.handle.net/10023/203472021-07-26T16:02:54Z2020-07-30T00:00:00ZFrom at least the middle of the nineteenth century much scholarship on Calvin’s theology has taken the
apparent omission of a locus on the divine attributes in his Institutio as evidence that he did not teach a
doctrine of God’s essence and attributes, and so instantiated a significant rupture with patristic and medieval
theology. Others have claimed that Calvin imported a nominalist or ‘Scotist’ metaphysics of God
into Protestantism. This thesis challenges such accounts. Throughout his exegetical works Calvin assumes
a classical account of God’s perfections; he regards this account to be both biblically warranted
and necessary for metaphysically responsible interpretations of divine revelation. Calvin affirms a series
of materially traditional commitments concerning divine attributes in accordance with his own particular
theological purposes – chiefly, the scriptural exposition of the nature of God so as to build up trust,
hope, and confidence in God as origin, cause, and end of all things. The thesis surveys Calvin’s specific
theological, exegetical, and pastoral arguments on a range of incommunicable and communicable perfections,
from simplicity and aseity to mercy and grace. It offers a portrait of Calvin as a particular sort
of biblical theologian, one for whom divine metaphysics and scriptural exegesis are inseparable modes of
Christian reasoning, the conclusions of which are themselves intrinsically generative of Christian piety.
2020-07-30T00:00:00ZMcCray, Alden C.From at least the middle of the nineteenth century much scholarship on Calvin’s theology has taken the
apparent omission of a locus on the divine attributes in his Institutio as evidence that he did not teach a
doctrine of God’s essence and attributes, and so instantiated a significant rupture with patristic and medieval
theology. Others have claimed that Calvin imported a nominalist or ‘Scotist’ metaphysics of God
into Protestantism. This thesis challenges such accounts. Throughout his exegetical works Calvin assumes
a classical account of God’s perfections; he regards this account to be both biblically warranted
and necessary for metaphysically responsible interpretations of divine revelation. Calvin affirms a series
of materially traditional commitments concerning divine attributes in accordance with his own particular
theological purposes – chiefly, the scriptural exposition of the nature of God so as to build up trust,
hope, and confidence in God as origin, cause, and end of all things. The thesis surveys Calvin’s specific
theological, exegetical, and pastoral arguments on a range of incommunicable and communicable perfections,
from simplicity and aseity to mercy and grace. It offers a portrait of Calvin as a particular sort
of biblical theologian, one for whom divine metaphysics and scriptural exegesis are inseparable modes of
Christian reasoning, the conclusions of which are themselves intrinsically generative of Christian piety.Poor brides of Christ : distinctive forms of Franciscan mysticism in Bonaventure and Angela of FolignoHahn, Michael Stephenhttps://hdl.handle.net/10023/203292021-07-27T11:30:03Z2020-07-30T00:00:00ZThis thesis examines the distinctive nature of early Franciscan mystical theology. Working from Bernard McGinn and Kevin Hughes’ argument that there is little in Francis of Assisi’s own writings that can be considered mystical but that he creates a spiritual milieu, I argue that Francis (1181/2-1226) and Clare of Assisi (1193/4-1253) develop a theological outlook grounded in their emphasis of physical and interior poverty. I then examine how this tradition is inherited by two Franciscan mystics: Bonaventure (c.1217-1274) and Angela of Foligno (d.1309).
Part One explores the origins of the Franciscan order and the development of what can be called its ‘theology of poverty.’ Chapter One examines Francis through his own texts, and the hagiographic texts written about him. Chapter Two focusses on Clare as developing Francis’s focus on poverty, in her forma vitae and letters.
Part Two argues that Bonaventure and Angela develop Francis and Clare’s theology of poverty into overtly mystical writings. Chapter Three presents Bonaventure as a scholastic expression of Franciscan mysticism, taking influence from both Francis and Clare in the many genres in which he presents his mystical theology. Chapter Four then compares Bonaventure to his contemporary and fellow scholastic mystic, Meister Eckhart. Chapter Five examines the Franciscan nature of Angela’s vernacular mystical theology, presenting the central roles poverty and a focus on Francis as alter Christus play in her theology. Chapter Six compares Angela to her contemporaries from Northern Europe, most notably Hadewijch, Mechthild of Magdeburg, and Marguerite Porete. Bonaventure and Angela share key components that are characteristic of Franciscan mysticism in this period. Namely, this includes self-annihilation as imitating Christ’s kenosis, and a focus on the enduring quality of penitential and ascetical practices.
2020-07-30T00:00:00ZHahn, Michael StephenThis thesis examines the distinctive nature of early Franciscan mystical theology. Working from Bernard McGinn and Kevin Hughes’ argument that there is little in Francis of Assisi’s own writings that can be considered mystical but that he creates a spiritual milieu, I argue that Francis (1181/2-1226) and Clare of Assisi (1193/4-1253) develop a theological outlook grounded in their emphasis of physical and interior poverty. I then examine how this tradition is inherited by two Franciscan mystics: Bonaventure (c.1217-1274) and Angela of Foligno (d.1309).
Part One explores the origins of the Franciscan order and the development of what can be called its ‘theology of poverty.’ Chapter One examines Francis through his own texts, and the hagiographic texts written about him. Chapter Two focusses on Clare as developing Francis’s focus on poverty, in her forma vitae and letters.
Part Two argues that Bonaventure and Angela develop Francis and Clare’s theology of poverty into overtly mystical writings. Chapter Three presents Bonaventure as a scholastic expression of Franciscan mysticism, taking influence from both Francis and Clare in the many genres in which he presents his mystical theology. Chapter Four then compares Bonaventure to his contemporary and fellow scholastic mystic, Meister Eckhart. Chapter Five examines the Franciscan nature of Angela’s vernacular mystical theology, presenting the central roles poverty and a focus on Francis as alter Christus play in her theology. Chapter Six compares Angela to her contemporaries from Northern Europe, most notably Hadewijch, Mechthild of Magdeburg, and Marguerite Porete. Bonaventure and Angela share key components that are characteristic of Franciscan mysticism in this period. Namely, this includes self-annihilation as imitating Christ’s kenosis, and a focus on the enduring quality of penitential and ascetical practices.Paul on the human vocation : a new explanation of Paul’s use of reason language in Rom 12.1 in the light of ancient philosophical traditionDürr, Simon Walterhttps://hdl.handle.net/10023/201982021-07-27T08:56:08Z2020-07-30T00:00:00ZWe propose a new explanation of Paul’s use of reason language in Romans 12.1 (λογικός)
based on a fresh reading of philosophical traditions about the role of human beings in the
cosmos. We argue that Rom 12.1 appeals to the idea of a human vocation such as it is most
clearly articulated in Epictetus, Diss. 1.16. Paul thereby claims that Christ-followers are now
able to fulfil their human vocation by living in such a way that their lives produce signs of
the new creation inaugurated in Christ. In chapters 1–2, we show the problems with previous
explanations, which contextualise too narrowly, and approach Paul’s statement with a
corpus-based discourse analysis of the phrase ζῷον λογικόν, showing how it functions in the
wider ancient discourse on what it means to be human. Having thus made a first step
towards a broader contextualisation, we then survey key texts from this discourse in chapter
3, where we show the central role of reason in ancient accounts of genuine humanness and
for the idea of a human vocation. In chapter 4 we offer a fresh reading of Epictetus, Diss. 1.16
and other texts, as part of that wider discourse, which shows that λογικός refers to the
distinct capacity on which a human vocation is based. In chapter 5, we show the relevance of
these traditions to Paul’s argument in Rom 1–8. In chapter 6, we defend our reading of Rom
12.1–2 in exegetical detail, which requires a novel grammatical solution and a close
demonstration of how Epictetus, Diss. 1.16.20–21 functions as a parallel. In chapter 7 we show
the implications of our new explanation for how Rom 12.1–2 frames Rom 12–15 and indicate
how the idea of a human vocation might contribute to the integration of “theology” and
“ethics” within an ancient context. Paul envisions a united community in which Jewish and
Gentile Jesus-followers worship together as fulfilling their genuinely human vocation.
2020-07-30T00:00:00ZDürr, Simon WalterWe propose a new explanation of Paul’s use of reason language in Romans 12.1 (λογικός)
based on a fresh reading of philosophical traditions about the role of human beings in the
cosmos. We argue that Rom 12.1 appeals to the idea of a human vocation such as it is most
clearly articulated in Epictetus, Diss. 1.16. Paul thereby claims that Christ-followers are now
able to fulfil their human vocation by living in such a way that their lives produce signs of
the new creation inaugurated in Christ. In chapters 1–2, we show the problems with previous
explanations, which contextualise too narrowly, and approach Paul’s statement with a
corpus-based discourse analysis of the phrase ζῷον λογικόν, showing how it functions in the
wider ancient discourse on what it means to be human. Having thus made a first step
towards a broader contextualisation, we then survey key texts from this discourse in chapter
3, where we show the central role of reason in ancient accounts of genuine humanness and
for the idea of a human vocation. In chapter 4 we offer a fresh reading of Epictetus, Diss. 1.16
and other texts, as part of that wider discourse, which shows that λογικός refers to the
distinct capacity on which a human vocation is based. In chapter 5, we show the relevance of
these traditions to Paul’s argument in Rom 1–8. In chapter 6, we defend our reading of Rom
12.1–2 in exegetical detail, which requires a novel grammatical solution and a close
demonstration of how Epictetus, Diss. 1.16.20–21 functions as a parallel. In chapter 7 we show
the implications of our new explanation for how Rom 12.1–2 frames Rom 12–15 and indicate
how the idea of a human vocation might contribute to the integration of “theology” and
“ethics” within an ancient context. Paul envisions a united community in which Jewish and
Gentile Jesus-followers worship together as fulfilling their genuinely human vocation.Church and politics in the theology of José Miguez-Bonino and Allan BoesakPoit, James C.https://hdl.handle.net/10023/200702020-06-12T02:03:54Z1997-06-26T00:00:00ZSince the early 1970s, many Christians have come to the realisation that
the churches world-wide have a
profound impact on the shaping of a nation's
socio-economic and political agenda. Issues and debates within the Church are
shaped by the interplay between intra-Church theological and ecclesiastical
concerns and national/international ideological and institutional patterns to
which churches must
adapt. Newly emerging socio-political situations, such as
the emergence of democracy in South Africa, complicate the Church's continued
search for its
prophetic voice: What does it mean to have a concern for social
justice, peace, and to maintain a "preferential option for the poor" when the
world's political order is continually in transition?
This thesis explores the debates that surround the Church's relationship to
politics by focusing on the contemporary theological movement known as
"liberation theology" and objections that have been raised by its more
conservative and liberal opponents. It specifically examines and compares the
way Jose Miguez-Bonino from Latin America and Allan Boesak from South Africa,
have
responded to the theological challenges set by their surrounding social
realities and how they have answered the criticisms from Europe and North
America. We argue that the theology of these two men offers a more adequate
understanding of the relationship between Church, theology, and politics than
their critics because of the importance Miguez-Bonino and Boesak give to a
praxis that reflects the needs of the poor and oppressed.
1997-06-26T00:00:00ZPoit, James C.Since the early 1970s, many Christians have come to the realisation that
the churches world-wide have a
profound impact on the shaping of a nation's
socio-economic and political agenda. Issues and debates within the Church are
shaped by the interplay between intra-Church theological and ecclesiastical
concerns and national/international ideological and institutional patterns to
which churches must
adapt. Newly emerging socio-political situations, such as
the emergence of democracy in South Africa, complicate the Church's continued
search for its
prophetic voice: What does it mean to have a concern for social
justice, peace, and to maintain a "preferential option for the poor" when the
world's political order is continually in transition?
This thesis explores the debates that surround the Church's relationship to
politics by focusing on the contemporary theological movement known as
"liberation theology" and objections that have been raised by its more
conservative and liberal opponents. It specifically examines and compares the
way Jose Miguez-Bonino from Latin America and Allan Boesak from South Africa,
have
responded to the theological challenges set by their surrounding social
realities and how they have answered the criticisms from Europe and North
America. We argue that the theology of these two men offers a more adequate
understanding of the relationship between Church, theology, and politics than
their critics because of the importance Miguez-Bonino and Boesak give to a
praxis that reflects the needs of the poor and oppressed.Verus Filius Dei Incarnatus : the christologies of Paulinus II of Aquileia, Benedict of Aniane, and Agobard of Lyon in the context of the Felician controversyKnecht, Johannes J.https://hdl.handle.net/10023/200642021-05-14T13:20:52Z2019-12-04T00:00:00ZThis thesis evaluates the claims of some modern scholars who have contended that the
response of the Carolingians to Hispanic Felicianism, by assuming Chalcedonian
parameters, is misplaced and based on a problematic misreading of Felician
Christology. I agree with the general defence of the Felician Christology offered by John
Cavadini, but argue that his conclusion, that because Pope Hadrian and Alcuin
misrepresented Felicianism the allegation of Nestorianism does not hold, should be
rejected. An analysis of Iberian Christological sources antedating the Felician
controversy will be used to demonstrate that the Spanish theological tradition highly
valued the Chalcedonian position. This, then, clears the way to argue that the
Carolingian’s Chalcedonian approach to the Felicians is quite warranted. The
interactions of Paulinus and Benedict with Felicianism elucidate that they substantially
understood Felician Christology but that an accusation of Nestorianism nevertheless
holds. Moreover, the intimate knowledge of Felicianism also becomes evident in the
fact that, for Paulinus and Benedict, Felicianism could also be understood as a form of
Arianism. However, Agobard’s work shows that Felicianism around 818 is more
unambiguously Nestorian. Regarding the Carolingians’ own Christologies, this thesis
suggests that a Neo-Chalcedonian reading of Chalcedon inspired their Christological
programme and that attempts are made to unite this Cyrillian description and
understanding of Christ with the sensibilities of those in the West. It highlights and
discusses the idiosyncracies of each thinker in their own right and shows how these
particular methods are employed to counter the Felician notion that Christ, secundum
humanitatem, should be considered as an adoptivus Filius Dei.
2019-12-04T00:00:00ZKnecht, Johannes J.This thesis evaluates the claims of some modern scholars who have contended that the
response of the Carolingians to Hispanic Felicianism, by assuming Chalcedonian
parameters, is misplaced and based on a problematic misreading of Felician
Christology. I agree with the general defence of the Felician Christology offered by John
Cavadini, but argue that his conclusion, that because Pope Hadrian and Alcuin
misrepresented Felicianism the allegation of Nestorianism does not hold, should be
rejected. An analysis of Iberian Christological sources antedating the Felician
controversy will be used to demonstrate that the Spanish theological tradition highly
valued the Chalcedonian position. This, then, clears the way to argue that the
Carolingian’s Chalcedonian approach to the Felicians is quite warranted. The
interactions of Paulinus and Benedict with Felicianism elucidate that they substantially
understood Felician Christology but that an accusation of Nestorianism nevertheless
holds. Moreover, the intimate knowledge of Felicianism also becomes evident in the
fact that, for Paulinus and Benedict, Felicianism could also be understood as a form of
Arianism. However, Agobard’s work shows that Felicianism around 818 is more
unambiguously Nestorian. Regarding the Carolingians’ own Christologies, this thesis
suggests that a Neo-Chalcedonian reading of Chalcedon inspired their Christological
programme and that attempts are made to unite this Cyrillian description and
understanding of Christ with the sensibilities of those in the West. It highlights and
discusses the idiosyncracies of each thinker in their own right and shows how these
particular methods are employed to counter the Felician notion that Christ, secundum
humanitatem, should be considered as an adoptivus Filius Dei.Developing animal theology : an engagement with Leonardo BoffLinzey, Clair Susanhttps://hdl.handle.net/10023/198122021-07-26T16:53:59Z2020-06-01T00:00:00ZThis thesis seeks to develop animal theology in dialogue with Leonardo Boff,
specifically in relation to his liberation, ecological, and contextual theologies.
Through an examination of his major works relating to creation—notably, Jesus
Christ Liberator: A Critical Christology of Our Time (1972), Saint Francis: A Model
for Human Liberation (1981), Ecology and Liberation: A New Paradigm (1993), and
Cry of the Earth, Cry of the Poor (1995)—this thesis unravels the anthropocentric and
instrumentalist thinking that characterises Roman Catholic thought about animals. In
Jesus Christ Liberator, the work of Christ is considered only in relation to humanity,
which in practical terms means that human beings—their life, worth, and destiny—are
God’s primary, if not exclusive, concern. In Saint Francis, despite the obvious moral
example provided, Boff almost wholly ignores Francis’s significance for other
creatures, and his ecological theology tantalisingly remains insufficiently attentive to
the animal issue.
Yet Boff’s ecological theology represents a significant shift, and at least
notionally, he accepts the rights of other creatures. So paradoxically, his ecological
theology is a catalyst for greater concern for creation, including animals. Boff may
have influenced the thinking of Pope Francis, especially in the pope’s Laudato Si’
(2015), and has certainly engendered greater theological thinking on the environment.
Finally, this thesis proposes a non-anthropocentric reconstruction of the Trinity as
Gentleness, Solidarity, and Fraternity, reinforced by Boff’s work in Trinity and
Society (1986) and Holy Trinity, Perfect Community (1988). A Trinitarian theology of
animal liberation is suggested based on, inter alia, the notion of communion as being
“for” creation and the idea of Triune sight. The Trinity is proposed as a model for
human–animal relations.
2020-06-01T00:00:00ZLinzey, Clair SusanThis thesis seeks to develop animal theology in dialogue with Leonardo Boff,
specifically in relation to his liberation, ecological, and contextual theologies.
Through an examination of his major works relating to creation—notably, Jesus
Christ Liberator: A Critical Christology of Our Time (1972), Saint Francis: A Model
for Human Liberation (1981), Ecology and Liberation: A New Paradigm (1993), and
Cry of the Earth, Cry of the Poor (1995)—this thesis unravels the anthropocentric and
instrumentalist thinking that characterises Roman Catholic thought about animals. In
Jesus Christ Liberator, the work of Christ is considered only in relation to humanity,
which in practical terms means that human beings—their life, worth, and destiny—are
God’s primary, if not exclusive, concern. In Saint Francis, despite the obvious moral
example provided, Boff almost wholly ignores Francis’s significance for other
creatures, and his ecological theology tantalisingly remains insufficiently attentive to
the animal issue.
Yet Boff’s ecological theology represents a significant shift, and at least
notionally, he accepts the rights of other creatures. So paradoxically, his ecological
theology is a catalyst for greater concern for creation, including animals. Boff may
have influenced the thinking of Pope Francis, especially in the pope’s Laudato Si’
(2015), and has certainly engendered greater theological thinking on the environment.
Finally, this thesis proposes a non-anthropocentric reconstruction of the Trinity as
Gentleness, Solidarity, and Fraternity, reinforced by Boff’s work in Trinity and
Society (1986) and Holy Trinity, Perfect Community (1988). A Trinitarian theology of
animal liberation is suggested based on, inter alia, the notion of communion as being
“for” creation and the idea of Triune sight. The Trinity is proposed as a model for
human–animal relations.Aspects of Arminianism in ScotlandKitshoff, M. C. (Michiel Casparus)https://hdl.handle.net/10023/195252020-02-25T03:04:11Z1967-01-01T00:00:00Z“In view of [the] meagre harvest of writings on Arminianism in
Scotland, the study contained in the following pages is an attempt to
fill a small part of the hiatus in Scotland's church history.
In the general set-up and division of the chapters, the topical
approach was followed. There are various disadvantages inherent to
this kind of approach. The first is that it gives the work a
fragmentary character. This is due to the fact that a system of
division based on
outstanding events or prominent persons, does not
always follow the chronological lines of history, and thus results in
an intermittent narrative. Another disadvantage is that there are
always certain items which cannot easily be brought under one of these
headings, but which are at the same time not broad or important enough
to
justify a separate division.
In this
study an attempt was made to overcome these difficulties
by constructing the subject divisions within a chronological framework,
and thereby trying to relate Arminianism chronologically to the main
ecclesiastical events.
This study covers only the seventeenth and eighteenth centuries
because after the eighteenth-century Arminianism exerted very little
new
influence, and excited very little interest in Scotland. The
theological trends of the nineteenth century were virtually an
intensified extension of eighteenth-century currents.
Finally, it should be pointed out that the following discussion
of Arminianisn in Scotland does not purport to be exhaustive* In
fact, it is very incomplete because, as the title indicates, only
some
aspects of Arminianism connected with certain persons and events
are
coming under observation.” – From the Preface.
1967-01-01T00:00:00ZKitshoff, M. C. (Michiel Casparus)“In view of [the] meagre harvest of writings on Arminianism in
Scotland, the study contained in the following pages is an attempt to
fill a small part of the hiatus in Scotland's church history.
In the general set-up and division of the chapters, the topical
approach was followed. There are various disadvantages inherent to
this kind of approach. The first is that it gives the work a
fragmentary character. This is due to the fact that a system of
division based on
outstanding events or prominent persons, does not
always follow the chronological lines of history, and thus results in
an intermittent narrative. Another disadvantage is that there are
always certain items which cannot easily be brought under one of these
headings, but which are at the same time not broad or important enough
to
justify a separate division.
In this
study an attempt was made to overcome these difficulties
by constructing the subject divisions within a chronological framework,
and thereby trying to relate Arminianism chronologically to the main
ecclesiastical events.
This study covers only the seventeenth and eighteenth centuries
because after the eighteenth-century Arminianism exerted very little
new
influence, and excited very little interest in Scotland. The
theological trends of the nineteenth century were virtually an
intensified extension of eighteenth-century currents.
Finally, it should be pointed out that the following discussion
of Arminianisn in Scotland does not purport to be exhaustive* In
fact, it is very incomplete because, as the title indicates, only
some
aspects of Arminianism connected with certain persons and events
are
coming under observation.” – From the Preface.Nature, history, and participation : the contribution of Thomas Aquinas' doctrine of original sin to a contemporary debateGrant, Euan Alexanderhttps://hdl.handle.net/10023/195102021-07-22T14:59:47Z2020-06-25T00:00:00ZContemporary debate over the interrelations of nature, history, and participation reveal significant faultlines in theology broadly aligned with the Catholic tradition. In particular, works by Henri de Lubac, Lawrence Feingold, and John Milbank reveal that the concept of human nature remains a source of considerable debate. De Lubac’s work unsettled many of the metaphysical assumptions which had defined Catholic thought in the earlier twentieth century, and Feingold and Milbank represent strongly divergent responses to his theological inheritance. Analysing the distinctions of these thinkers reveals disagreements on four themes: the relation of nature and history, the orientation of nature to God, the structure of nature as a unity, and the participation of nature in God (part 1).
The thought of Thomas Aquinas, a significant source for each of these thinkers, reveals new connections in this debate, particularly when approached through his understanding of the doctrine of original sin. Aspects of Thomas’ account, particularly when contrasted with those of his near-contemporaries Henry of Ghent and John Duns Scotus, reveal the significance of history as qualifying Thomas’ understanding of human existence (part 2). Discussing the workings and ends of the human intellect and will in this light reveals further elements of historicity built in to Thomas’ understanding of the orientation and structure of human nature (part 3). On this basis, it is possible to reconcile significant emphases in the theologies of de Lubac and Feingold; however, Milbank’s vision of a cosmos inherently participating in deification remains at odds with Thomas’ recognition of limitation and finitude as irreducible aspects of participation in God through a history as yet only directed to, not yet participating in, its eschatological fulfilment (conclusion).
2020-06-25T00:00:00ZGrant, Euan AlexanderContemporary debate over the interrelations of nature, history, and participation reveal significant faultlines in theology broadly aligned with the Catholic tradition. In particular, works by Henri de Lubac, Lawrence Feingold, and John Milbank reveal that the concept of human nature remains a source of considerable debate. De Lubac’s work unsettled many of the metaphysical assumptions which had defined Catholic thought in the earlier twentieth century, and Feingold and Milbank represent strongly divergent responses to his theological inheritance. Analysing the distinctions of these thinkers reveals disagreements on four themes: the relation of nature and history, the orientation of nature to God, the structure of nature as a unity, and the participation of nature in God (part 1).
The thought of Thomas Aquinas, a significant source for each of these thinkers, reveals new connections in this debate, particularly when approached through his understanding of the doctrine of original sin. Aspects of Thomas’ account, particularly when contrasted with those of his near-contemporaries Henry of Ghent and John Duns Scotus, reveal the significance of history as qualifying Thomas’ understanding of human existence (part 2). Discussing the workings and ends of the human intellect and will in this light reveals further elements of historicity built in to Thomas’ understanding of the orientation and structure of human nature (part 3). On this basis, it is possible to reconcile significant emphases in the theologies of de Lubac and Feingold; however, Milbank’s vision of a cosmos inherently participating in deification remains at odds with Thomas’ recognition of limitation and finitude as irreducible aspects of participation in God through a history as yet only directed to, not yet participating in, its eschatological fulfilment (conclusion).Title redactedBentley, Spencer W.https://hdl.handle.net/10023/187442021-02-24T14:31:49Z2019-12-04T00:00:00Z2019-12-04T00:00:00ZBentley, Spencer W.The Edict of Cyrus and notions of restoration in Ezra-Nehemiah and ChroniclesGilhooley, Andrew M.https://hdl.handle.net/10023/186962019-10-28T15:42:16Z2018-12-07T00:00:00ZThe Edict of Cyrus which both opens Ezra-Nehemiah (Ezra 1:1-4) and closes Chronicles (2 Chr
36:22-23) is a peculiar doublet which serves a different role within each book. In Ezra-Nehemiah
the edict is a command resulting in a failed past restoration event while in Chronicles it is instead
a command anticipating a successful future restoration event. It is my contention that, within the
context of canon, these different uses of the edict are theologically significant, especially in
regards to formulating ideas concerning hope for the future in Chronicles—a topic of immense
discussion, though a dialog which has to date lacking a complete and comprehensive study of the
edict and its relationship to the concept of restoration. While Chronicles is consciously aware
that a historical restoration event did in fact transpire sometime in the past (1 Chr 3:19-24; 9:2-
44), it shares sentiments with the idea of return present in Ezra-Nehemiah, namely, that of
failure. It seems that the edict which closes Chronicles portrays the true, or rather complete,
restoration as not a past event to be reflected upon but rather one that was anticipated sometime
in the future, that time in which Israel was expected to experience the establishment of a new
glorified temple, political independence, release from servitude, and the blessings of the new
creation and cultic order. By examining Ezra-Nehemiah and Chronicles as two independent
holistic works and evaluating the nature of restoration and the function of the edicts therein, it
may be plausibly demonstrated that the two books share similar sentiments in regards to the
historical returns from exile and even more that 2 Chr 36:22-23 is a programmatic conclusion to
the book of Chronicles and is an expression of hope for future in contrast to what is perceived as
the failed restoration events presented in Ezra-Nehemiah.
2018-12-07T00:00:00ZGilhooley, Andrew M.The Edict of Cyrus which both opens Ezra-Nehemiah (Ezra 1:1-4) and closes Chronicles (2 Chr
36:22-23) is a peculiar doublet which serves a different role within each book. In Ezra-Nehemiah
the edict is a command resulting in a failed past restoration event while in Chronicles it is instead
a command anticipating a successful future restoration event. It is my contention that, within the
context of canon, these different uses of the edict are theologically significant, especially in
regards to formulating ideas concerning hope for the future in Chronicles—a topic of immense
discussion, though a dialog which has to date lacking a complete and comprehensive study of the
edict and its relationship to the concept of restoration. While Chronicles is consciously aware
that a historical restoration event did in fact transpire sometime in the past (1 Chr 3:19-24; 9:2-
44), it shares sentiments with the idea of return present in Ezra-Nehemiah, namely, that of
failure. It seems that the edict which closes Chronicles portrays the true, or rather complete,
restoration as not a past event to be reflected upon but rather one that was anticipated sometime
in the future, that time in which Israel was expected to experience the establishment of a new
glorified temple, political independence, release from servitude, and the blessings of the new
creation and cultic order. By examining Ezra-Nehemiah and Chronicles as two independent
holistic works and evaluating the nature of restoration and the function of the edicts therein, it
may be plausibly demonstrated that the two books share similar sentiments in regards to the
historical returns from exile and even more that 2 Chr 36:22-23 is a programmatic conclusion to
the book of Chronicles and is an expression of hope for future in contrast to what is perceived as
the failed restoration events presented in Ezra-Nehemiah.Theology as witness to the living Christ : mapping the social implications of justification by faith with Dietrich BonhoefferVerhagen, Koerthttps://hdl.handle.net/10023/185812021-03-29T11:47:55Z2019-12-04T00:00:00ZFor Dietrich Bonhoeffer, Christian doctrine must bear witness to the living Christ who calls people to a specific form of life. The implication here is that doctrine is only genuinely Christian when it is Christologically oriented and its concrete bearing on human existence is taken seriously. Although many have noted the central import of the doctrine of justification for Bonhoeffer’s theology, there are few extended treatments of the topic and none that specifically attend to how justification fundamentally informs his anthropology and ethics. As such, this study aims to fill that gap by exploring the social implications of justification in Bonhoeffer’s thought. The thesis unfolds in two overlapping parts, which signal both development and continuity in Bonhoeffer’s thought. Chapters one through three pertain primarily to theological anthropology and constitute the first part. Here, Bonhoeffer’s early theology is engaged in order to suggest that justification fundamentally shapes his theological anthropology and, as such, informs his resistance to the racializing ideology of National Socialism. Chapters four through six comprise the second part, marking a shift toward ethics. They survey recent developments in Pauline theology in order to provide a lens through which to read Discipleship as an exposition of justification’s formative significance for the Christian life, before turning to Ethics and arguing that justification establishes Christians in the world as participants in Christ’s reconciling work. The conclusion of chapter six serves as a case study, which considers how re-orienting the church to the social implications of justification by faith might play an important role in its confrontation of white supremacy. By giving voice to the social implications of justification in Bonhoeffer’s theology, this thesis offers fresh and vital insights regarding how the doctrine bears witness to the living Christ who calls to discipleship.
2019-12-04T00:00:00ZVerhagen, KoertFor Dietrich Bonhoeffer, Christian doctrine must bear witness to the living Christ who calls people to a specific form of life. The implication here is that doctrine is only genuinely Christian when it is Christologically oriented and its concrete bearing on human existence is taken seriously. Although many have noted the central import of the doctrine of justification for Bonhoeffer’s theology, there are few extended treatments of the topic and none that specifically attend to how justification fundamentally informs his anthropology and ethics. As such, this study aims to fill that gap by exploring the social implications of justification in Bonhoeffer’s thought. The thesis unfolds in two overlapping parts, which signal both development and continuity in Bonhoeffer’s thought. Chapters one through three pertain primarily to theological anthropology and constitute the first part. Here, Bonhoeffer’s early theology is engaged in order to suggest that justification fundamentally shapes his theological anthropology and, as such, informs his resistance to the racializing ideology of National Socialism. Chapters four through six comprise the second part, marking a shift toward ethics. They survey recent developments in Pauline theology in order to provide a lens through which to read Discipleship as an exposition of justification’s formative significance for the Christian life, before turning to Ethics and arguing that justification establishes Christians in the world as participants in Christ’s reconciling work. The conclusion of chapter six serves as a case study, which considers how re-orienting the church to the social implications of justification by faith might play an important role in its confrontation of white supremacy. By giving voice to the social implications of justification in Bonhoeffer’s theology, this thesis offers fresh and vital insights regarding how the doctrine bears witness to the living Christ who calls to discipleship.The appointed judge of the living and the dead : the christological significance of judgment in Acts 10:42 and 17:31Akagi, Kaihttps://hdl.handle.net/10023/185692019-10-02T13:55:00Z2017-06-20T00:00:00ZThe speeches in Acts 10 and 17 include climactic statements about the role of Jesus in judgment. These statements raise the question of what Acts presents its protagonists to be saying about Jesus when they speak of him as a judge. The fields of research related to this question have not focused on these statements nor on the general christological significance of judgment. This study offers a reading of the speeches in Acts 10:34–43 and 17:22–31 in the context of Judaism from the late Second Temple period and shortly following that interprets them in light of their place within Luke-Acts as a narrative.
Analysis of the activity and nature of eschatological judgment figures in selected pseudepigraphal and Qumran literature, as well as of the use of scripture to construct the figures in these texts, reveals similarities and differences in comparison to the presentation of Jesus in the Acts speeches. Like Jesus, these figures are unique eschatological judges who judge righteously. Several texts label such figures “messiah.” With the possible exception of Melchizedek, they are humans, although often with exceptional characteristics. In contrast to Jesus, most texts clearly distinguish their judgment from the final judgment of God at the time of the resurrection. Moreover, they neither forgive nor mediate forgiveness.
Exegesis of Acts 10 and 17 demonstrates two points of the christological significance of judgment in those speeches. Specifically, it demonstrates that the statements about the role of Jesus as a judge both express messianic identity and suggest divine authority. The scope of Jesus’ judgment and the use of scriptural patterns in these speeches suggest his divine authority by associating him with the final judgment at the resurrection in a manner other texts only do of God. At the same time, his judgment identifies him as the appointed human messiah whom the speeches proclaim.
2017-06-20T00:00:00ZAkagi, KaiThe speeches in Acts 10 and 17 include climactic statements about the role of Jesus in judgment. These statements raise the question of what Acts presents its protagonists to be saying about Jesus when they speak of him as a judge. The fields of research related to this question have not focused on these statements nor on the general christological significance of judgment. This study offers a reading of the speeches in Acts 10:34–43 and 17:22–31 in the context of Judaism from the late Second Temple period and shortly following that interprets them in light of their place within Luke-Acts as a narrative.
Analysis of the activity and nature of eschatological judgment figures in selected pseudepigraphal and Qumran literature, as well as of the use of scripture to construct the figures in these texts, reveals similarities and differences in comparison to the presentation of Jesus in the Acts speeches. Like Jesus, these figures are unique eschatological judges who judge righteously. Several texts label such figures “messiah.” With the possible exception of Melchizedek, they are humans, although often with exceptional characteristics. In contrast to Jesus, most texts clearly distinguish their judgment from the final judgment of God at the time of the resurrection. Moreover, they neither forgive nor mediate forgiveness.
Exegesis of Acts 10 and 17 demonstrates two points of the christological significance of judgment in those speeches. Specifically, it demonstrates that the statements about the role of Jesus as a judge both express messianic identity and suggest divine authority. The scope of Jesus’ judgment and the use of scriptural patterns in these speeches suggest his divine authority by associating him with the final judgment at the resurrection in a manner other texts only do of God. At the same time, his judgment identifies him as the appointed human messiah whom the speeches proclaim.Seeing the Bible : a theological retrieval of visualization in the Christian traditionAnderson, Michael Paulhttps://hdl.handle.net/10023/185532021-03-29T11:23:26Z2019-12-04T00:00:00ZThis thesis aims to provide a theological retrieval of visualization in the Christian tradition. More
specifically, it seeks to contribute to the field of narrative or postliberal theology through a deeper
engagement with visual sources, and through a sustained analysis of the power of the visual
imagination for encountering the biblical story. Though generally positive about the role of the
imagination in biblical interpretation, theologians directly associated with postliberal theology
have paid insufficient attention to the role and implications of visualizing the biblical narrative.
Utilizing resources from the burgeoning field known as Visual Exegesis, this thesis analyzes three
key texts from within the Christian tradition: Pseudo-Bonaventure’s, Meditations on the Life of
Christ; St Ignatius of Loyola’s, The Spiritual Exercises; and John Bunyan’s, The Pilgrim’s
Progress. I approach each of these three well-known texts through their lesser-known earliest
illustrations, seeing in these illustrations witnesses to the strategies of visualization invited by the
texts, and practiced by some of their first readers. Just as these resources, and techniques, have
animated engagement with the Biblical narrative in the past so, this thesis argues, they may
profoundly inform and animate visualization of the biblical narrative in the present. This retrieval
of diverse approaches to visualization in the Christian tradition seeks, thereby, to make an
important contribution to the scholarship in postliberal theology. Moreover, the late-twentieth
century flowering of theological interest in the implications of biblical narrative as narrative
provides a novel and fruitful point of dialogue with each of the key texts, and periods, that I am
approaching.
2019-12-04T00:00:00ZAnderson, Michael PaulThis thesis aims to provide a theological retrieval of visualization in the Christian tradition. More
specifically, it seeks to contribute to the field of narrative or postliberal theology through a deeper
engagement with visual sources, and through a sustained analysis of the power of the visual
imagination for encountering the biblical story. Though generally positive about the role of the
imagination in biblical interpretation, theologians directly associated with postliberal theology
have paid insufficient attention to the role and implications of visualizing the biblical narrative.
Utilizing resources from the burgeoning field known as Visual Exegesis, this thesis analyzes three
key texts from within the Christian tradition: Pseudo-Bonaventure’s, Meditations on the Life of
Christ; St Ignatius of Loyola’s, The Spiritual Exercises; and John Bunyan’s, The Pilgrim’s
Progress. I approach each of these three well-known texts through their lesser-known earliest
illustrations, seeing in these illustrations witnesses to the strategies of visualization invited by the
texts, and practiced by some of their first readers. Just as these resources, and techniques, have
animated engagement with the Biblical narrative in the past so, this thesis argues, they may
profoundly inform and animate visualization of the biblical narrative in the present. This retrieval
of diverse approaches to visualization in the Christian tradition seeks, thereby, to make an
important contribution to the scholarship in postliberal theology. Moreover, the late-twentieth
century flowering of theological interest in the implications of biblical narrative as narrative
provides a novel and fruitful point of dialogue with each of the key texts, and periods, that I am
approaching.Title redactedMichelson, Jaredhttps://hdl.handle.net/10023/183432021-03-26T16:21:17Z2019-12-01T00:00:00Z2019-12-01T00:00:00ZMichelson, JaredThe motif of thanksgiving in the New TestamentMcFarlane, David Johnhttps://hdl.handle.net/10023/183012019-08-15T02:06:27Z1966-01-01T00:00:00Z“Several years ago while preparing a Bible study on Colossians
for a women's study group, I became interested in the frequent
mentioning of thanksgiving in that book, and throughout the New
Testament, as an appropriate act or response for a Christian. I
began to ask, then, in what way thanksgiving and gratefulness were
involved in Christian discipleship in the New Testament. It seemed
at the time that thanksgiving, so easily considered commonplace, in
fact might be of fundamental significance to New Testament theology
and ethics. While I have now modified that provisional idea, I am
thoroughly convinced of a deliberate and significant role played by
the motif of thanksgiving in the life of the early Church.
In English translations of the New Testament the word 'thanksgiving' and its cognate terms 'gratefulness' and 'gratitude' are used
to render several different Greek words: the noun charis (Romans 7.25);
the verbs eulogein (Matthew 26.26), exhomologeisthai (Matthew 11.25),
anthomologeiomai (Luke 2.38), and eucharistein (I Corinthians 1.4);
and the phrase charin echein (Luke 17.9). Because of the number of
occurrences, and the consistency of translation of eucharistein (euoharistia, euchariatos) with the concept of 'thanksgiving' it
seemed reasonable to centre this study on eucharistein, drawing in
the other Greek words as their relationship to the more prominent
term became helpful.
When, a year ago, it became possible for me to concentrate
completely on this subject, it was suggested to me that the best place
to begin would be the thanksgiving periods opening the Pauline letters,
for here was a fixed form in which to examine thanksgiving, and a base
from which the study could branch out. The thanksgiving periods are
explored, therefore, as products of Hellenistic epistolary form in
Chapter I, and as products of Biblical and Hellenistic ideas of
gratitude in Chapter II. In Chapter III a proposal is discussed that
the New Testament occurrences of thanksgiving might be coloured to
some extent by Gnostic theology. These several proposals do not, I
think, produce sufficient explanation for the New Testament usage of
eucharistein. and in Chapters IV and V I turn to explore the employment of this term as a translation term from the motif of praise and
affirmation in Judaism which, I feel, does explain its use in the New
Testament. Chapter VI attempts to place this employment of eucharistein in relationship to other themes of the ancient world, and
concludes with a summation of the course of the study." -- from the Preface.
1966-01-01T00:00:00ZMcFarlane, David John“Several years ago while preparing a Bible study on Colossians
for a women's study group, I became interested in the frequent
mentioning of thanksgiving in that book, and throughout the New
Testament, as an appropriate act or response for a Christian. I
began to ask, then, in what way thanksgiving and gratefulness were
involved in Christian discipleship in the New Testament. It seemed
at the time that thanksgiving, so easily considered commonplace, in
fact might be of fundamental significance to New Testament theology
and ethics. While I have now modified that provisional idea, I am
thoroughly convinced of a deliberate and significant role played by
the motif of thanksgiving in the life of the early Church.
In English translations of the New Testament the word 'thanksgiving' and its cognate terms 'gratefulness' and 'gratitude' are used
to render several different Greek words: the noun charis (Romans 7.25);
the verbs eulogein (Matthew 26.26), exhomologeisthai (Matthew 11.25),
anthomologeiomai (Luke 2.38), and eucharistein (I Corinthians 1.4);
and the phrase charin echein (Luke 17.9). Because of the number of
occurrences, and the consistency of translation of eucharistein (euoharistia, euchariatos) with the concept of 'thanksgiving' it
seemed reasonable to centre this study on eucharistein, drawing in
the other Greek words as their relationship to the more prominent
term became helpful.
When, a year ago, it became possible for me to concentrate
completely on this subject, it was suggested to me that the best place
to begin would be the thanksgiving periods opening the Pauline letters,
for here was a fixed form in which to examine thanksgiving, and a base
from which the study could branch out. The thanksgiving periods are
explored, therefore, as products of Hellenistic epistolary form in
Chapter I, and as products of Biblical and Hellenistic ideas of
gratitude in Chapter II. In Chapter III a proposal is discussed that
the New Testament occurrences of thanksgiving might be coloured to
some extent by Gnostic theology. These several proposals do not, I
think, produce sufficient explanation for the New Testament usage of
eucharistein. and in Chapters IV and V I turn to explore the employment of this term as a translation term from the motif of praise and
affirmation in Judaism which, I feel, does explain its use in the New
Testament. Chapter VI attempts to place this employment of eucharistein in relationship to other themes of the ancient world, and
concludes with a summation of the course of the study." -- from the Preface.Title redactedSpeakman, Brett H.https://hdl.handle.net/10023/182652021-03-30T08:51:21Z2019-06-25T00:00:00Z2019-06-25T00:00:00ZSpeakman, Brett H.Title redactedCovington, Eric Wynnhttps://hdl.handle.net/10023/181952019-07-30T09:55:56Z2016-11-30T00:00:00Z2016-11-30T00:00:00ZCovington, Eric WynnTitle redactedLangworthy, Oliverhttps://hdl.handle.net/10023/181792019-07-26T14:34:51Z2016-11-30T00:00:00Z2016-11-30T00:00:00ZLangworthy, OliverThe fear of God in 2 Corinthians 7:1 : its salvation-historical, literary, and eschatological contextsKim, Euichanghttps://hdl.handle.net/10023/180762019-07-11T08:35:54Z2017-06-01T00:00:00ZThis study sets forth a hypothesis regarding the meaning and function of “the fear of God” in Paul’s theology by examining its role in 2 Cor 7:1 within its salvation-historical and literary contexts. The consensus view of the fear of God distinguishes between two kinds of fear with God as its object—a negative fear (terror before judgment) and a positive fear (reverence that motivates holiness) that apply to unbelievers and believers respectively. In contrast, this study will propose that the fear of God—at least for Paul and the OT texts he cites in 2 Cor 6:16c–18—does not denote two kinds of fear, but only one, that is, one’s feeling of alarm or trepidation in regard to God that is brought about by the realization of the reality of God’s eschatological judgment. Believers and unbelievers do not experience the fear of God differently, but rather, this same fear of God applies differently in relationship to the two types of persons and times by whom and in which this fear is experienced: “believers,” as a result of having already experienced God’s salvation as members of the covenant, know the fear of God in the present that motivates them to pursue a holy life in anticipation of the judgment to come in the future, at which time they will not need to fear God’s condemnation. On the contrary, “unbelievers,” who are outside of God’s salvation, do not fear God in the present and thus continue to live wickedly, which will lead them to God’s condemnation in the future, at which time they will come to fear God’s wrath.
This hypothesis will be proved through examining the meaning and significance of the fear of God in 2 Cor 7:1 within its own literary context in 2 Cor 5:11–7:1 and against the background of the larger contexts of the OT texts that Paul cites in the catena of Scripture in 2 Cor 6:16c–18, which Paul summarizes in 7:1. The understanding and function of the fear of God that appear in these OT contexts will then be compared with the understanding of this motif in the Second Temple Jewish milieu in order to provide the history-of-salvation context for Paul’s thought. Lastly, on the basis of this investigation, we will seek to understand the function of the fear of God in Paul’s eschatology, where, for Paul too, it will be shown that the fear of God functions 1) retrospectively, as a proper response to God’s saving acts in Christ by which he has established the new covenant people of God as the temple of God’s presence (2 Cor 6:16), and 2) prospectively, as it motivates believers to pursue a holy life in anticipation of the eschatological judgment to come. Thus, in 2 Cor 7:1, Paul, as the minister of the new covenant, exhorts the Corinthians, who have experienced God’s salvation, but still await the consummation of “the promises” in the future, to “cleanse themselves” and thus “complete holiness” in “the fear of God.”
2017-06-01T00:00:00ZKim, EuichangThis study sets forth a hypothesis regarding the meaning and function of “the fear of God” in Paul’s theology by examining its role in 2 Cor 7:1 within its salvation-historical and literary contexts. The consensus view of the fear of God distinguishes between two kinds of fear with God as its object—a negative fear (terror before judgment) and a positive fear (reverence that motivates holiness) that apply to unbelievers and believers respectively. In contrast, this study will propose that the fear of God—at least for Paul and the OT texts he cites in 2 Cor 6:16c–18—does not denote two kinds of fear, but only one, that is, one’s feeling of alarm or trepidation in regard to God that is brought about by the realization of the reality of God’s eschatological judgment. Believers and unbelievers do not experience the fear of God differently, but rather, this same fear of God applies differently in relationship to the two types of persons and times by whom and in which this fear is experienced: “believers,” as a result of having already experienced God’s salvation as members of the covenant, know the fear of God in the present that motivates them to pursue a holy life in anticipation of the judgment to come in the future, at which time they will not need to fear God’s condemnation. On the contrary, “unbelievers,” who are outside of God’s salvation, do not fear God in the present and thus continue to live wickedly, which will lead them to God’s condemnation in the future, at which time they will come to fear God’s wrath.
This hypothesis will be proved through examining the meaning and significance of the fear of God in 2 Cor 7:1 within its own literary context in 2 Cor 5:11–7:1 and against the background of the larger contexts of the OT texts that Paul cites in the catena of Scripture in 2 Cor 6:16c–18, which Paul summarizes in 7:1. The understanding and function of the fear of God that appear in these OT contexts will then be compared with the understanding of this motif in the Second Temple Jewish milieu in order to provide the history-of-salvation context for Paul’s thought. Lastly, on the basis of this investigation, we will seek to understand the function of the fear of God in Paul’s eschatology, where, for Paul too, it will be shown that the fear of God functions 1) retrospectively, as a proper response to God’s saving acts in Christ by which he has established the new covenant people of God as the temple of God’s presence (2 Cor 6:16), and 2) prospectively, as it motivates believers to pursue a holy life in anticipation of the eschatological judgment to come. Thus, in 2 Cor 7:1, Paul, as the minister of the new covenant, exhorts the Corinthians, who have experienced God’s salvation, but still await the consummation of “the promises” in the future, to “cleanse themselves” and thus “complete holiness” in “the fear of God.”Title redactedWalker, Tanya L.https://hdl.handle.net/10023/180162021-10-21T13:18:57Z2016-11-30T00:00:00Z2016-11-30T00:00:00ZWalker, Tanya L.Title redactedCleveland, Kendallhttps://hdl.handle.net/10023/180152019-07-01T13:31:45Z2016-11-30T00:00:00Z2016-11-30T00:00:00ZCleveland, KendallRestoration and repentance : an exegetical investigation of 2 Corinthians 7 in its literary and scriptural contextsFox, Timothy L.https://hdl.handle.net/10023/179992023-04-11T02:06:48Z2016-06-21T00:00:00ZThis study demonstrates the logical coherence of 2 Corinthians 7:2–16 within the contexts of the canonical letter, the Old Testament, and Paul's Jewish contemporaries. Modern scholars have repeatedly pointed to this chapter as evidence for partitions in 2 Corinthians, arguing that Paul's appeal in 7:2–4 cannot fit with the resumed travel narrative in 7:5–16, since the latter appears to match so neatly with the narrative of 2:12–13. Even many of those scholars arguing for the epistle's integrity have stumbled at 2 Cor 7, often describing 7:5–16 as a kind of emotional afterthought, with little relation to 7:2–4. But we argue that 2 Cor 7:2–16 is best understood as part of the larger apology of chapters 2–6, especially with reference to the broader themes of the scriptural passages to which Paul appeals elsewhere in the letter in order to argue that God is at work through his ministry of the new covenant (e.g., Jer 31:31–34 + Ezek 36–37 in 2 Cor 3:6 and Isa 49:8 in 2 Cor 6:2). Understood within their larger contexts, these scriptural texts promise that Israel's restoration would be marked by God's unilaterally transforming his people's heart so as to make them truly repentant. Hence, Paul goes into such detail over his joy at the Corinthians' repentance because it is the tangible expression of the fact that they are truly his "recommendation letter," written by the Spirit (3:2–3). In other words, the Corinthians' repentance evidences Paul's legitimacy as an apostle of the promised new covenant, while also grounding his appeal for their contribution to his Jerusalem collection (chapters 8–9). Our study ends by showing that other Jewish authors made similar appeals to these scriptural texts in seeking to understand the restoration of Israel (especially as described in Deut 30), while also showing that these texts variously understood the relationship between the repentance of God's people and the transformation of their heart.
2016-06-21T00:00:00ZFox, Timothy L.This study demonstrates the logical coherence of 2 Corinthians 7:2–16 within the contexts of the canonical letter, the Old Testament, and Paul's Jewish contemporaries. Modern scholars have repeatedly pointed to this chapter as evidence for partitions in 2 Corinthians, arguing that Paul's appeal in 7:2–4 cannot fit with the resumed travel narrative in 7:5–16, since the latter appears to match so neatly with the narrative of 2:12–13. Even many of those scholars arguing for the epistle's integrity have stumbled at 2 Cor 7, often describing 7:5–16 as a kind of emotional afterthought, with little relation to 7:2–4. But we argue that 2 Cor 7:2–16 is best understood as part of the larger apology of chapters 2–6, especially with reference to the broader themes of the scriptural passages to which Paul appeals elsewhere in the letter in order to argue that God is at work through his ministry of the new covenant (e.g., Jer 31:31–34 + Ezek 36–37 in 2 Cor 3:6 and Isa 49:8 in 2 Cor 6:2). Understood within their larger contexts, these scriptural texts promise that Israel's restoration would be marked by God's unilaterally transforming his people's heart so as to make them truly repentant. Hence, Paul goes into such detail over his joy at the Corinthians' repentance because it is the tangible expression of the fact that they are truly his "recommendation letter," written by the Spirit (3:2–3). In other words, the Corinthians' repentance evidences Paul's legitimacy as an apostle of the promised new covenant, while also grounding his appeal for their contribution to his Jerusalem collection (chapters 8–9). Our study ends by showing that other Jewish authors made similar appeals to these scriptural texts in seeking to understand the restoration of Israel (especially as described in Deut 30), while also showing that these texts variously understood the relationship between the repentance of God's people and the transformation of their heart.Title redactedMaple, Sarah Elizabethhttps://hdl.handle.net/10023/179902019-06-27T14:55:39Z2017-06-20T00:00:00Z2017-06-20T00:00:00ZMaple, Sarah ElizabethPerichoresis and participation : union between the persons of God and between God and humanityCress, Graydonhttps://hdl.handle.net/10023/178522021-03-09T14:38:16Z2019-06-25T00:00:00ZThere exists a lack of clarity concerning the concept of perichoresis in contemporary theology. Although most theologians hold a similar formal definition of this term which attempts to describe the union of the persons of the Trinity, the variety of ways with which it is being used as a tool renders it potentially unhelpful. The most serious area of theology which is affected by these differences of usage for perichoresis is that of human participation with the divine. In order to seek clarity and logical consistency between these two concepts, this thesis first provides a brief overview of trinitarian theology as it stands today and expresses why these concepts are of importance at this time. Secondly, it explores the origins of perichoresis, categorizes the different ways modern theologians utilize the concept, and provides a definition which may be useful when moving forward. Thirdly, the thesis examines the concept of human participation with God, starting with an overview of the Eastern concept of theosis, followed by a categorization of the different ways the concept of human participation is expressed today, and ending with a brief definition which may be helpful in future conversations about the topic. Finally, the thesis explores the theological movements which are logically allowable when one takes his or her doctrine of perichoresis to bear on the concept of human participation with God. I argue that there are ways of using perichoresis which logically necessitate certain understandings of participation and logically prohibit others. The twofold goals of this thesis are, first, to provide clarity of language when discussing the concept of perichoresis by categorizing the thoughts of theologians into an understandable framework, and second, to encourage scholars to examine carefully the ways in which their understanding of perichoresis affects their understanding of human participation with the divine.
2019-06-25T00:00:00ZCress, GraydonThere exists a lack of clarity concerning the concept of perichoresis in contemporary theology. Although most theologians hold a similar formal definition of this term which attempts to describe the union of the persons of the Trinity, the variety of ways with which it is being used as a tool renders it potentially unhelpful. The most serious area of theology which is affected by these differences of usage for perichoresis is that of human participation with the divine. In order to seek clarity and logical consistency between these two concepts, this thesis first provides a brief overview of trinitarian theology as it stands today and expresses why these concepts are of importance at this time. Secondly, it explores the origins of perichoresis, categorizes the different ways modern theologians utilize the concept, and provides a definition which may be useful when moving forward. Thirdly, the thesis examines the concept of human participation with God, starting with an overview of the Eastern concept of theosis, followed by a categorization of the different ways the concept of human participation is expressed today, and ending with a brief definition which may be helpful in future conversations about the topic. Finally, the thesis explores the theological movements which are logically allowable when one takes his or her doctrine of perichoresis to bear on the concept of human participation with God. I argue that there are ways of using perichoresis which logically necessitate certain understandings of participation and logically prohibit others. The twofold goals of this thesis are, first, to provide clarity of language when discussing the concept of perichoresis by categorizing the thoughts of theologians into an understandable framework, and second, to encourage scholars to examine carefully the ways in which their understanding of perichoresis affects their understanding of human participation with the divine.A pastor-theologian in search of a faith worthy of all acceptation : the theological genealogy of Andrew Fuller and his critique of itRathel, David Markhttps://hdl.handle.net/10023/178242023-06-23T02:07:21Z2019-06-25T00:00:00ZThe eighteenth-century Particular Baptist minister Andrew Fuller lived a consequential life. He assisted in forming the Baptist Missionary Society, the first modern Protestant missions society. His published theological tracts, particularly his works on soteriology, left an indelible mark on Baptist and even evangelical life.
Fuller remains most famous for rebutting a form of Calvinism described as hyper- Calvinism or false Calvinism in the relevant literature. This theological tradition sought to maximize divine grace by minimizing human participation in salvation’s reception. To downplay human action, hyper-Calvinist ministers denied both the legitimacy of free offers of the Gospel and a universal duty to respond to the Gospel.
Despite Fuller’s significance, existing scholarly accounts of his life present deficient readings of the hyper-Calvinist theology that he rejected. They either fail to explore the primary source material closely, or they rely on incorrect assumptions about hyper- Calvinism’s development. This fact has led to incomplete portrayals of Fuller’s biography. Contemporary scholars are unable to discern accurately the concerns that animated Fuller, the particular ministers that he sought to engage, and even the sources on which he relied.
In this thesis, I provide a more nuanced reading of the hyper-Calvinism relevant to Fuller’s setting to contextualize his response to that theology. I present hyper-Calvinism as a diverse movement—more diverse than the current literature portrays. Though hyper-Calvinist theologians shared the goal of diminishing human agency, they disagreed on approach; some preferred to present salvation as occurring pre-temporally in the covenantal arrangements of God while others chose to emphasize a human inability to believe the Gospel. I argue that this reading of hyper-Calvinism provides new insight into Fuller’s writings; in particular, it reveals that Fuller relied on the works of John Gill and publications composed by participants in the modern question debate more than scholars have realized.
2019-06-25T00:00:00ZRathel, David MarkThe eighteenth-century Particular Baptist minister Andrew Fuller lived a consequential life. He assisted in forming the Baptist Missionary Society, the first modern Protestant missions society. His published theological tracts, particularly his works on soteriology, left an indelible mark on Baptist and even evangelical life.
Fuller remains most famous for rebutting a form of Calvinism described as hyper- Calvinism or false Calvinism in the relevant literature. This theological tradition sought to maximize divine grace by minimizing human participation in salvation’s reception. To downplay human action, hyper-Calvinist ministers denied both the legitimacy of free offers of the Gospel and a universal duty to respond to the Gospel.
Despite Fuller’s significance, existing scholarly accounts of his life present deficient readings of the hyper-Calvinist theology that he rejected. They either fail to explore the primary source material closely, or they rely on incorrect assumptions about hyper- Calvinism’s development. This fact has led to incomplete portrayals of Fuller’s biography. Contemporary scholars are unable to discern accurately the concerns that animated Fuller, the particular ministers that he sought to engage, and even the sources on which he relied.
In this thesis, I provide a more nuanced reading of the hyper-Calvinism relevant to Fuller’s setting to contextualize his response to that theology. I present hyper-Calvinism as a diverse movement—more diverse than the current literature portrays. Though hyper-Calvinist theologians shared the goal of diminishing human agency, they disagreed on approach; some preferred to present salvation as occurring pre-temporally in the covenantal arrangements of God while others chose to emphasize a human inability to believe the Gospel. I argue that this reading of hyper-Calvinism provides new insight into Fuller’s writings; in particular, it reveals that Fuller relied on the works of John Gill and publications composed by participants in the modern question debate more than scholars have realized.Enhancing the rule of law in Oman through judicial reform : merging (دمج) Ibadi and Western judicial thoughtAl Hinai, Mohammed bin Mahmood bin Zahirhttps://hdl.handle.net/10023/178202021-03-10T11:20:17Z2019-06-25T00:00:00ZThe aim of the study is to identify the weaknesses in the current judicial system in Oman and propose reforms to strengthen them. In order to achieve this, the constitutional principal of the ‘Rule of Law’ is used as the main area of focus. Reforms to enhance the adherence to the rule of law may lead to a more effective judicial reforms to enhance the performance and efficiency of the judiciary. The study aims to look at the history of the justice system in Oman and try to fuse traditional conceptions of justice with modern western conceptions, to reach an indigenous justice system for Oman. The Imamate system is 1250 years old and has an extensive judicial experience. The institutions of the Imamate and its functions are compared to the modern institutions of the state today and to western judicial thought. The Imamate state was influenced by the Ibadi sect of Islam and the research aims at bridging different religious thoughts of justice to that found in Oman. It is argued that the values of justice worldwide are the same and are derived from religion. The study analyses the four main universal pillars of the rule of law, namely: Government bound by the law, Equality before the law, Accessibility, Impartiality and Judicial Independence and the Protection of Fundamental Rights. A survey has been conducted to measure the level of adherence to the rule of law, and to identify the key weaknesses through a numerical indicator. Based on the literature and the survey findings, proposals for reform in the different sectors of the judiciary are identified and proposed.
2019-06-25T00:00:00ZAl Hinai, Mohammed bin Mahmood bin ZahirThe aim of the study is to identify the weaknesses in the current judicial system in Oman and propose reforms to strengthen them. In order to achieve this, the constitutional principal of the ‘Rule of Law’ is used as the main area of focus. Reforms to enhance the adherence to the rule of law may lead to a more effective judicial reforms to enhance the performance and efficiency of the judiciary. The study aims to look at the history of the justice system in Oman and try to fuse traditional conceptions of justice with modern western conceptions, to reach an indigenous justice system for Oman. The Imamate system is 1250 years old and has an extensive judicial experience. The institutions of the Imamate and its functions are compared to the modern institutions of the state today and to western judicial thought. The Imamate state was influenced by the Ibadi sect of Islam and the research aims at bridging different religious thoughts of justice to that found in Oman. It is argued that the values of justice worldwide are the same and are derived from religion. The study analyses the four main universal pillars of the rule of law, namely: Government bound by the law, Equality before the law, Accessibility, Impartiality and Judicial Independence and the Protection of Fundamental Rights. A survey has been conducted to measure the level of adherence to the rule of law, and to identify the key weaknesses through a numerical indicator. Based on the literature and the survey findings, proposals for reform in the different sectors of the judiciary are identified and proposed.Renewing a modern denomination : a study of Baptist institutional life in the 1990sGoodliff, Andrew Jonathanhttps://hdl.handle.net/10023/178032021-03-09T16:14:10Z2019-06-25T00:00:00ZThis thesis is an exploration of the renewal of the Baptist Union of Great Britain in the 1990s. It argues that key to this renewal were two streams of thought that developed during the 1980s, one arguing more for denominational renewal from an evangelical position and the other more for theological renewal from an ecumenical and catholic position. From these two streams particular individuals — David Coffey, Nigel Wright, Paul Fiddes and Brian Haymes — were influential in the discussions within the Union that took place after Coffey was appointed General Secretary of the Union in 1991. These discussions centred around mission and identity, ministry and associating and ecumenical engagement. The first stream, represented by Coffey and Wright emphasised mission; and the second, represented by Fiddes and Haymes, emphasised covenant. Both mission and covenant are important markers of historic Baptist identity, the former becoming prominent in the late 18th century and the latter in the early beginnings of Baptists in the 16th century. While not antithetical to one another I show how these two emphasises pulled in different directions. An attempt was made in the subsequent changes to the structures to hold both together, but I argue that this meant neither were fully bedded into the life and members of the Union. I suggest that one of the problems here was the place and practice of theology within the Union and especially its Council.
2019-06-25T00:00:00ZGoodliff, Andrew JonathanThis thesis is an exploration of the renewal of the Baptist Union of Great Britain in the 1990s. It argues that key to this renewal were two streams of thought that developed during the 1980s, one arguing more for denominational renewal from an evangelical position and the other more for theological renewal from an ecumenical and catholic position. From these two streams particular individuals — David Coffey, Nigel Wright, Paul Fiddes and Brian Haymes — were influential in the discussions within the Union that took place after Coffey was appointed General Secretary of the Union in 1991. These discussions centred around mission and identity, ministry and associating and ecumenical engagement. The first stream, represented by Coffey and Wright emphasised mission; and the second, represented by Fiddes and Haymes, emphasised covenant. Both mission and covenant are important markers of historic Baptist identity, the former becoming prominent in the late 18th century and the latter in the early beginnings of Baptists in the 16th century. While not antithetical to one another I show how these two emphasises pulled in different directions. An attempt was made in the subsequent changes to the structures to hold both together, but I argue that this meant neither were fully bedded into the life and members of the Union. I suggest that one of the problems here was the place and practice of theology within the Union and especially its Council.Theology of the consecrated life in the apostolic exhortation Redemptionis Donum of Pope John Paul II with particular reference to the theological anthropology, soteriology and Sanjuanist spirituality of the authorStevens, Mary Teresahttps://hdl.handle.net/10023/177562024-01-23T13:32:27Z2018-09-01T00:00:00ZThis thesis researches the Apostolic Exhortation Redemptionis Donum of Pope John Paul II in order to see if it offers an original theology of Consecrated Life. The thesis is in two main sections. After providing a Sitz im Leben on the present author in her contact with Redemptionis Donum the first section prepares for the analysis of the Exhortation through presentation of the biography of Pope John Paul II and introductions to the influence on him of St John of the Cross, his theological anthropology and his soteriology, each of which are contributory perspectives informing Redemptionis Donum. Each of these elements is analysed and presented in such a way as to show its connection with the themes and insights which emerge in the Exhortation. The second section introduces the theological context of Redemptionis Donum through a presentation of the theology of Consecrated Life in the documents of the Second Ecumenical Vatican Council and some post-conciliar material, with particular reference to the connections which will be made with the later text. This text is then introduced through the rhetorical category of epideictic with which it is identified. The Exhortation is then examined in detail, using the insights gained through the presentation of the previous chapters. Conclusions about its theological originality are drawn up and its relevance glimpsed through references to the reception of this theology when it has been presented to practitioners of the Consecrated Life by the present author.
2018-09-01T00:00:00ZStevens, Mary TeresaThis thesis researches the Apostolic Exhortation Redemptionis Donum of Pope John Paul II in order to see if it offers an original theology of Consecrated Life. The thesis is in two main sections. After providing a Sitz im Leben on the present author in her contact with Redemptionis Donum the first section prepares for the analysis of the Exhortation through presentation of the biography of Pope John Paul II and introductions to the influence on him of St John of the Cross, his theological anthropology and his soteriology, each of which are contributory perspectives informing Redemptionis Donum. Each of these elements is analysed and presented in such a way as to show its connection with the themes and insights which emerge in the Exhortation. The second section introduces the theological context of Redemptionis Donum through a presentation of the theology of Consecrated Life in the documents of the Second Ecumenical Vatican Council and some post-conciliar material, with particular reference to the connections which will be made with the later text. This text is then introduced through the rhetorical category of epideictic with which it is identified. The Exhortation is then examined in detail, using the insights gained through the presentation of the previous chapters. Conclusions about its theological originality are drawn up and its relevance glimpsed through references to the reception of this theology when it has been presented to practitioners of the Consecrated Life by the present author.Re-examining the Goal of Salvation:
A literary and theological investigation of the phrase
‘συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτου’ in Romans 8:29bGoranson, Haleyhttps://hdl.handle.net/10023/175152023-07-25T02:05:12Z2016-06-21T00:00:00ZThis thesis examines the meaning of the phrase ‘conformed to the image of his Son’ in Romans 8:29b from within the literary and theological context of Romans 1—8. To date, scholarship has offered no focused, full-length exegetical treatment of the phrase. After examining the semantic function of δόξα and δοξάζω in their occurrences throughout the LXX, the thesis addresses the function of the terms as they occur in Romans. It then discusses the Pauline motifs of union and participation with Christ and how these motifs are expressed in terms of believers’ vocational participation in the resurrection life and glory of the Son. An examination is made of those texts in Philippians, 1 & 2 Corinthians, and Colossians where there exists semantic and thematic overlap with Romans 8:29b. In turning to Romans 8:29b itself, the phrase ‘image of his Son’ is addressed, with particular attention paid to the identity of the Son within the context of Romans. Specific attention is also paid to the motif of believers’ vocational participation with the Son in his inheritance and glory in Romans 8:17 and Paul’s reference to believers’ glorification in Romans 8:30. On the basis of these contextual and theological connections, this thesis concludes that ‘conformed to the image of his Son’ refers to believers’ vocational participation with the Son in his rule over creation, as God’s adopted children and renewed humanity. This rule is the fulfilment of Adam’s created function to have dominion over creation as God’s vicegerent, as is narrated in Genesis 1:26-28 and picked up in Psalm 8:5-8. Moreover, it is argued that this participation occurs in the form of glorification—reception of an honourable or exalted status associated with power, rule, or authority—both in the present and the future.
2016-06-21T00:00:00ZGoranson, HaleyThis thesis examines the meaning of the phrase ‘conformed to the image of his Son’ in Romans 8:29b from within the literary and theological context of Romans 1—8. To date, scholarship has offered no focused, full-length exegetical treatment of the phrase. After examining the semantic function of δόξα and δοξάζω in their occurrences throughout the LXX, the thesis addresses the function of the terms as they occur in Romans. It then discusses the Pauline motifs of union and participation with Christ and how these motifs are expressed in terms of believers’ vocational participation in the resurrection life and glory of the Son. An examination is made of those texts in Philippians, 1 & 2 Corinthians, and Colossians where there exists semantic and thematic overlap with Romans 8:29b. In turning to Romans 8:29b itself, the phrase ‘image of his Son’ is addressed, with particular attention paid to the identity of the Son within the context of Romans. Specific attention is also paid to the motif of believers’ vocational participation with the Son in his inheritance and glory in Romans 8:17 and Paul’s reference to believers’ glorification in Romans 8:30. On the basis of these contextual and theological connections, this thesis concludes that ‘conformed to the image of his Son’ refers to believers’ vocational participation with the Son in his rule over creation, as God’s adopted children and renewed humanity. This rule is the fulfilment of Adam’s created function to have dominion over creation as God’s vicegerent, as is narrated in Genesis 1:26-28 and picked up in Psalm 8:5-8. Moreover, it is argued that this participation occurs in the form of glorification—reception of an honourable or exalted status associated with power, rule, or authority—both in the present and the future.The Gospel of Mark in the context of ancient biographyRouvinez, Francis Aldohttps://hdl.handle.net/10023/174532021-03-01T16:52:30Z2019-06-25T00:00:00ZThis thesis argues that the Gospel of Mark reflects the assumptions, purposes, and conventions of ancient Jewish biographical writing rather than those of Greco-Roman biography. It offers a sustained critique of the view that the gospels are Greco-Roman biographies and argues that it is based on an exaggeration of the flexibility of the genre, insufficient attention to its most fundamental and distinctive characteristics, and an inadequate evaluation of the significance of resemblances and differences. It also seeks to remedy the hereto lack of adequate assessment of and comparison to the manner in which life and career stories are told in ancient Jewish literary traditions.
Chapter 1 offers a review of the conditions that have proved favourable to the emergence and endurance of the current consensus. Chapter 2 proposes a fresh analysis of Greco-Roman biography between 200 BCE and 100 CE. It gives close attention to the modes of representation of the genre, as well as its philosophical and cultural underpinnings, with relevant substantiation from the works of the main authors of the period. Chapters 3 and 4 bring to light the strong Jewish biographical tradition that exists both in the Jewish Scriptures and Second Temple literature. A typology of these biographies is proposed which delineates their conventions, topoi, and lines of development. An analysis of later Jewish adaptations to the cultural expectations of Greco-Roman audiences and the conventions of Greco-Roman biography is also included. Chapter 5 demonstrates that the ethos, narration, and style of Mark conform to those of Jewish biography. Finally, chapters 6, 7, and 8 evaluate leading interpretations of Mark’s introduction, main narrative, and Passion Narrative through the lens of Greco-Roman biography. Each of these chapters then demonstrates Mark’s use of modes of representation and categories of content typical of Jewish biography to present Jesus as the fusion of biblical prototypical figures and the embodiment of messianically-interpreted texts from the Jewish Scriptures.
2019-06-25T00:00:00ZRouvinez, Francis AldoThis thesis argues that the Gospel of Mark reflects the assumptions, purposes, and conventions of ancient Jewish biographical writing rather than those of Greco-Roman biography. It offers a sustained critique of the view that the gospels are Greco-Roman biographies and argues that it is based on an exaggeration of the flexibility of the genre, insufficient attention to its most fundamental and distinctive characteristics, and an inadequate evaluation of the significance of resemblances and differences. It also seeks to remedy the hereto lack of adequate assessment of and comparison to the manner in which life and career stories are told in ancient Jewish literary traditions.
Chapter 1 offers a review of the conditions that have proved favourable to the emergence and endurance of the current consensus. Chapter 2 proposes a fresh analysis of Greco-Roman biography between 200 BCE and 100 CE. It gives close attention to the modes of representation of the genre, as well as its philosophical and cultural underpinnings, with relevant substantiation from the works of the main authors of the period. Chapters 3 and 4 bring to light the strong Jewish biographical tradition that exists both in the Jewish Scriptures and Second Temple literature. A typology of these biographies is proposed which delineates their conventions, topoi, and lines of development. An analysis of later Jewish adaptations to the cultural expectations of Greco-Roman audiences and the conventions of Greco-Roman biography is also included. Chapter 5 demonstrates that the ethos, narration, and style of Mark conform to those of Jewish biography. Finally, chapters 6, 7, and 8 evaluate leading interpretations of Mark’s introduction, main narrative, and Passion Narrative through the lens of Greco-Roman biography. Each of these chapters then demonstrates Mark’s use of modes of representation and categories of content typical of Jewish biography to present Jesus as the fusion of biblical prototypical figures and the embodiment of messianically-interpreted texts from the Jewish Scriptures.An Urzeit-Endzeit framework of eschatology in Hebrews 3:7-4:11 and 12:18-29Lee, Jihyehttps://hdl.handle.net/10023/174492024-02-24T03:02:47Z2019-06-24T00:00:00ZMany scholars argue that the author of Hebrews envisions the transcendent, heavenly world as the eschatological inheritance of God’s people. This view is derived from the understanding that Hebrews’ cosmology reflects a dualism between the spiritual/heavenly and the material/earthly. According to some of these scholars, the author quotes Gen 2:2 in Heb 3:7-4:11 in order to highlight the transcendence of the eschatological rest. Israel’s
possession of the land of Canaan in the passage simply functions to symbolize or foreshadow the true, heavenly inheritance. These scholars also claim that, in Heb 12:18-29, the author envisages the immaterial, heavenly world which will come after the destruction of the shakable creation. This view, however, does not properly explain the author’s emphasis on Jesus’ role in creation and his inheritance of all creation, and on the continuity between Israel’s rest in the promised land and the eschatological rest for his readers that the author presents in Heb 3:7-4:11.
I argue that a version of an Urzeit-Endzeit eschatological framework, as observed in some Jewish apocalyptic texts, provides a plausible background against which the arguments of Hebrews are most comprehensively explained. These texts share the hope that the primordial bliss that Adam enjoyed in Eden, which God allowed Israel to experience in their history albeit temporarily and partially, will be fully restored at the eschaton. In Heb 3:7-
4:11, the author argues that God’s rest, which the wilderness generation of Israel forfeited remains open for his readers because it shares the core elements of the eschatological rest, i.e. God’s presence (in the temple) and the renewal of creation (of which the changed heart is a core element). In Heb 12:18-29, the author envisions the unshakable kingdom that consists of the revealed heavenly world and the renewed creation as the eschatological venue of God’s
dwelling place with his people.
2019-06-24T00:00:00ZLee, JihyeMany scholars argue that the author of Hebrews envisions the transcendent, heavenly world as the eschatological inheritance of God’s people. This view is derived from the understanding that Hebrews’ cosmology reflects a dualism between the spiritual/heavenly and the material/earthly. According to some of these scholars, the author quotes Gen 2:2 in Heb 3:7-4:11 in order to highlight the transcendence of the eschatological rest. Israel’s
possession of the land of Canaan in the passage simply functions to symbolize or foreshadow the true, heavenly inheritance. These scholars also claim that, in Heb 12:18-29, the author envisages the immaterial, heavenly world which will come after the destruction of the shakable creation. This view, however, does not properly explain the author’s emphasis on Jesus’ role in creation and his inheritance of all creation, and on the continuity between Israel’s rest in the promised land and the eschatological rest for his readers that the author presents in Heb 3:7-4:11.
I argue that a version of an Urzeit-Endzeit eschatological framework, as observed in some Jewish apocalyptic texts, provides a plausible background against which the arguments of Hebrews are most comprehensively explained. These texts share the hope that the primordial bliss that Adam enjoyed in Eden, which God allowed Israel to experience in their history albeit temporarily and partially, will be fully restored at the eschaton. In Heb 3:7-
4:11, the author argues that God’s rest, which the wilderness generation of Israel forfeited remains open for his readers because it shares the core elements of the eschatological rest, i.e. God’s presence (in the temple) and the renewal of creation (of which the changed heart is a core element). In Heb 12:18-29, the author envisions the unshakable kingdom that consists of the revealed heavenly world and the renewed creation as the eschatological venue of God’s
dwelling place with his people.Substitution and participation in the writings of Paul : a study of four textsWestfall, Davidhttps://hdl.handle.net/10023/172872021-02-22T17:24:39Z2019-06-25T00:00:00ZContemporary Pauline scholarship has witnessed ongoing debate concerning the relationship between ‘substitution’ (Christ’s death in place of sinners) and ‘participation’ (the mutual solidarity and identification of Christ and sinners) in the apostle’s letters. This debate has proven intractable, in large part because both sides of the debate employ the language of substitution to denote a pre-determined model of atonement that is then attacked or defended on exegetical grounds, rather than considering the descriptive exegetical potential of substitutionary language in its own right. The following thesis employs the language of substitution in the broader sense of ‘replacement in a functional capacity’ to account for Paul’s description of the soteriological relation that exists between Christ and believers, noting also how motifs of substitution in his letters relate to participation in Christ. Through a study of the four texts that have featured most prominently in current debates (Romans 3:25 and 8:3; 2 Corinthians 5:21; Galatians 3:13), this study demonstrates that this soteriological relation exhibits a clear substitutionary pattern—one that, moreover, is logically dependent on the notion of participation in Christ. Through their participatory identification with him, Christ’s death, resurrection and ongoing eschatological life become functionally effective for believers in place of their own bodily agency and experience. This substitutionary relationship overlaps with, but is not identical to, the predominant model of evangelical penal substitutionary atonement that has featured in recent debates.
2019-06-25T00:00:00ZWestfall, DavidContemporary Pauline scholarship has witnessed ongoing debate concerning the relationship between ‘substitution’ (Christ’s death in place of sinners) and ‘participation’ (the mutual solidarity and identification of Christ and sinners) in the apostle’s letters. This debate has proven intractable, in large part because both sides of the debate employ the language of substitution to denote a pre-determined model of atonement that is then attacked or defended on exegetical grounds, rather than considering the descriptive exegetical potential of substitutionary language in its own right. The following thesis employs the language of substitution in the broader sense of ‘replacement in a functional capacity’ to account for Paul’s description of the soteriological relation that exists between Christ and believers, noting also how motifs of substitution in his letters relate to participation in Christ. Through a study of the four texts that have featured most prominently in current debates (Romans 3:25 and 8:3; 2 Corinthians 5:21; Galatians 3:13), this study demonstrates that this soteriological relation exhibits a clear substitutionary pattern—one that, moreover, is logically dependent on the notion of participation in Christ. Through their participatory identification with him, Christ’s death, resurrection and ongoing eschatological life become functionally effective for believers in place of their own bodily agency and experience. This substitutionary relationship overlaps with, but is not identical to, the predominant model of evangelical penal substitutionary atonement that has featured in recent debates.Zeitgeist incarnate : a theological interpretation of postapocalyptic zombie fictionBaird, Davidhttps://hdl.handle.net/10023/169782024-02-29T03:06:15Z2019-06-25T00:00:00ZThis thesis attempts to take seriously the claims made by many postapocalyptic zombie narratives to represent the world as it truly is, analyzing and then assessing the theological value of their depictions of the human predicament. The approach is both formal and what Gary Wolfe calls transmedial, examining the recurring narrative structures and themes of texts across several media and eras as part of ‘a popular aesthetic movement and not just a body of works of fiction on similar themes’, with special attention given to the films and television of the new millennium. The aim is twofold: to extend the relevance of postapocalyptic zombie fictions beyond the relatively narrow vogue of a cultural moment, and to prompt a richer appreciation of the significance of the Christian faith within contemporary society. To this end, Chapter One contextualizes the complexity of these texts’ relationship to Christianity by examining first the most prominent obstacles and then the implicit promise of these texts for theological reflection. It places special emphasis on the interior tension in many of these fictions between, on the one hand, aggressively emphasizing the apparent absence of the supernatural, while on the other, frequently claiming to disclose a dimension of human experience in excess of what can be ordinarily perceived by the senses. Chapters Two and Three extend this analysis to the complex content of what these stories depict. Chapter Two considers the multilayered symbolism of decline in their conspicuous spectacles of disaster, disintegration, and death. Chapter Three examines the countervailing symbolic motifs of residual integrity and regeneration that are exhibited most prominently by characters who attempt to live genuinely human lives in spite of these circumstances. The first half of the thesis concludes by proposing a composite postapocalyptic view of the human predicament, which represents the world as ambiguous, dramatic and quite possibly, although not certainly, absurd. Chapter Four begins the theological reflection upon this kind of postapocalyptic perspective, proposing how such depictions might be illuminated by Christian theological descriptions, particularly the absurd existential circumstances brought about by the original sin. Chapter Five, reciprocally, suggests some of the ways the dramatic images of these texts might enrich theological reflection by eliciting fresh insights into the significance of the central mysteries of Christianity, especially the paradoxical already-and-not-yet of eschatological expectation.
The thesis concludes by offering a final evaluation of whether, all told, the world can be truly considered postapocalyptic from a Christian perspective, arguing that although there are significant differences, postapocalyptic fictions and Christianity put forward strikingly similar pictures of the deeply self-conflicted circumstances of the common human predicament.
2019-06-25T00:00:00ZBaird, DavidThis thesis attempts to take seriously the claims made by many postapocalyptic zombie narratives to represent the world as it truly is, analyzing and then assessing the theological value of their depictions of the human predicament. The approach is both formal and what Gary Wolfe calls transmedial, examining the recurring narrative structures and themes of texts across several media and eras as part of ‘a popular aesthetic movement and not just a body of works of fiction on similar themes’, with special attention given to the films and television of the new millennium. The aim is twofold: to extend the relevance of postapocalyptic zombie fictions beyond the relatively narrow vogue of a cultural moment, and to prompt a richer appreciation of the significance of the Christian faith within contemporary society. To this end, Chapter One contextualizes the complexity of these texts’ relationship to Christianity by examining first the most prominent obstacles and then the implicit promise of these texts for theological reflection. It places special emphasis on the interior tension in many of these fictions between, on the one hand, aggressively emphasizing the apparent absence of the supernatural, while on the other, frequently claiming to disclose a dimension of human experience in excess of what can be ordinarily perceived by the senses. Chapters Two and Three extend this analysis to the complex content of what these stories depict. Chapter Two considers the multilayered symbolism of decline in their conspicuous spectacles of disaster, disintegration, and death. Chapter Three examines the countervailing symbolic motifs of residual integrity and regeneration that are exhibited most prominently by characters who attempt to live genuinely human lives in spite of these circumstances. The first half of the thesis concludes by proposing a composite postapocalyptic view of the human predicament, which represents the world as ambiguous, dramatic and quite possibly, although not certainly, absurd. Chapter Four begins the theological reflection upon this kind of postapocalyptic perspective, proposing how such depictions might be illuminated by Christian theological descriptions, particularly the absurd existential circumstances brought about by the original sin. Chapter Five, reciprocally, suggests some of the ways the dramatic images of these texts might enrich theological reflection by eliciting fresh insights into the significance of the central mysteries of Christianity, especially the paradoxical already-and-not-yet of eschatological expectation.
The thesis concludes by offering a final evaluation of whether, all told, the world can be truly considered postapocalyptic from a Christian perspective, arguing that although there are significant differences, postapocalyptic fictions and Christianity put forward strikingly similar pictures of the deeply self-conflicted circumstances of the common human predicament.Heaven and ImaginationAllen, Timothy M.https://hdl.handle.net/10023/169232023-05-29T15:50:17Z2016-11-26T00:00:00ZThe doctrine of heaven has come under considerable contestation in contemporary Christian theology, especially noticeably so within influential Protestant strands. This thesis argues that the theological imagining of heaven can be enriched by theological reflection on popular forms of art (with a particular, although not exclusive, focus on popular film). It shows how certain works of popular art not only keep alive dormant aspects of Christian doctrine, but also challenge contemporary assumptions regarding heaven.
Part one (chapters 1-3) lays the ground for theologically engaging popular culture. It establishes a theory of revelation that underscores the importance of the Holy Spirit’s continuing action in popular culture, as well as offering a critique of particular perspectives in contemporary New Testament studies. By taking seriously the hermeneutical context for the reception of revelation throughout history, the thesis argues that it is of critical importance to take the wider culture seriously in theological construction.
Part two focuses on an imaginative approach to three areas of personal identity in a post-mortem existence: appearance in relation to identity recognition in heaven (chapter 4); memory of earthly experiences (chapter 5); and bodily continuity/discontinuity and fulfillment as it pertains to imagining resurrection bodies (chapter 6). In this way, these chapters seek to offer new perspectives on, and distinctive contributions to, three areas of eschatology that have long standing trajectories within theological and philosophical studies in Western culture. Chapter 7 includes an analysis of popular films that attempt to imagine a post-apocalyptic vision of creation after the end. The lack of contemporary films that imagine an earth-bound eschatology, it argues, is theologically significant and, indeed, a compelling reason to re-emphasize the other-worldliness of heaven.
The conclusion highlights some of the main contributions of the thesis; it also seeks to indicate some of the implications of this research and methodology for future studies.
2016-11-26T00:00:00ZAllen, Timothy M.The doctrine of heaven has come under considerable contestation in contemporary Christian theology, especially noticeably so within influential Protestant strands. This thesis argues that the theological imagining of heaven can be enriched by theological reflection on popular forms of art (with a particular, although not exclusive, focus on popular film). It shows how certain works of popular art not only keep alive dormant aspects of Christian doctrine, but also challenge contemporary assumptions regarding heaven.
Part one (chapters 1-3) lays the ground for theologically engaging popular culture. It establishes a theory of revelation that underscores the importance of the Holy Spirit’s continuing action in popular culture, as well as offering a critique of particular perspectives in contemporary New Testament studies. By taking seriously the hermeneutical context for the reception of revelation throughout history, the thesis argues that it is of critical importance to take the wider culture seriously in theological construction.
Part two focuses on an imaginative approach to three areas of personal identity in a post-mortem existence: appearance in relation to identity recognition in heaven (chapter 4); memory of earthly experiences (chapter 5); and bodily continuity/discontinuity and fulfillment as it pertains to imagining resurrection bodies (chapter 6). In this way, these chapters seek to offer new perspectives on, and distinctive contributions to, three areas of eschatology that have long standing trajectories within theological and philosophical studies in Western culture. Chapter 7 includes an analysis of popular films that attempt to imagine a post-apocalyptic vision of creation after the end. The lack of contemporary films that imagine an earth-bound eschatology, it argues, is theologically significant and, indeed, a compelling reason to re-emphasize the other-worldliness of heaven.
The conclusion highlights some of the main contributions of the thesis; it also seeks to indicate some of the implications of this research and methodology for future studies.Title redactedMorehouse, Raymond E.https://hdl.handle.net/10023/166872018-12-14T10:55:06Z2017-02-14T00:00:00Z2017-02-14T00:00:00ZMorehouse, Raymond E.Title redactedGilbertson, Jennifer M.https://hdl.handle.net/10023/166742019-04-22T13:42:38Z2017-02-03T00:00:00Z2017-02-03T00:00:00ZGilbertson, Jennifer M.Jonah : co-texts and contextsKelsey, Marian Elizabeth Rosehttps://hdl.handle.net/10023/166692024-01-04T14:13:50Z2019-06-25T00:00:00Z2019-06-25T00:00:00ZKelsey, Marian Elizabeth RoseWomen's health care in American Catholic hospitals : a proposal for navigating ethical conflicts in accessing reproductive health careO'Grady, Taylor Jacobhttps://hdl.handle.net/10023/165882019-03-29T13:53:08Z2018-12-07T00:00:00ZThe Catholic Church is one of the largest providers of medical care in the US, with 1 in 6 acute-care beds residing in a Catholic hospital. One third of these hospitals are in rural or underserved areas in the US, and advocacy for the vulnerable is a central platform of the Catholic Healthcare Association. Despite this, the Church has been under attack for allegedly putting women at risk of injury or death due to the care restrictions concerning reproductive health stipulated in the Ethical and Religious Directives (ERDs). Additionally, scholars are questioning the distinctiveness of the Catholic healthcare mission in practice, pointing to the increased homogenization of Catholic and non-Catholic hospitals. For these reasons, it is necessary to assess if and how women are being harmed in Catholic hospitals and, if there is harm being done, if there is a way to prevent these harms while preserving the Catholic Social Tradition in medicine.
In carrying out this assessment, I read the current literature closely to explore both the origins and the practical consequences of these ethical conflicts. Subsequently, I use Chris Durante’s “pragmatic perspectivism” to formulate a proposal that considers both Catholic medical ethics and secular medical ethics on the same plane. The proposal suggests the adoption of an alternative and complementary lens for Catholic health care. Using this framework would allow the Church to pursue its health care mission in a fuller sense, unencumbered by the inertia of the medical industry towards homogenization due to legal and economic pressures. It also provides the potential for Catholics to more easily receive Catholic care in all hospitals, not just those under Catholic sponsorship. Importantly, it would also prevent any American woman from being practically forced to receive Catholic care, circumventing many of the ethical conflicts present in the current system.
2018-12-07T00:00:00ZO'Grady, Taylor JacobThe Catholic Church is one of the largest providers of medical care in the US, with 1 in 6 acute-care beds residing in a Catholic hospital. One third of these hospitals are in rural or underserved areas in the US, and advocacy for the vulnerable is a central platform of the Catholic Healthcare Association. Despite this, the Church has been under attack for allegedly putting women at risk of injury or death due to the care restrictions concerning reproductive health stipulated in the Ethical and Religious Directives (ERDs). Additionally, scholars are questioning the distinctiveness of the Catholic healthcare mission in practice, pointing to the increased homogenization of Catholic and non-Catholic hospitals. For these reasons, it is necessary to assess if and how women are being harmed in Catholic hospitals and, if there is harm being done, if there is a way to prevent these harms while preserving the Catholic Social Tradition in medicine.
In carrying out this assessment, I read the current literature closely to explore both the origins and the practical consequences of these ethical conflicts. Subsequently, I use Chris Durante’s “pragmatic perspectivism” to formulate a proposal that considers both Catholic medical ethics and secular medical ethics on the same plane. The proposal suggests the adoption of an alternative and complementary lens for Catholic health care. Using this framework would allow the Church to pursue its health care mission in a fuller sense, unencumbered by the inertia of the medical industry towards homogenization due to legal and economic pressures. It also provides the potential for Catholics to more easily receive Catholic care in all hospitals, not just those under Catholic sponsorship. Importantly, it would also prevent any American woman from being practically forced to receive Catholic care, circumventing many of the ethical conflicts present in the current system.Theatrical living : responsive lives which manifest God's loving presence and waysReinhardt, David Leehttps://hdl.handle.net/10023/165792018-11-30T12:05:34Z2018-06-26T00:00:00ZGod is revealed through Scripture and the Incarnation as desiring to establish loving relationships with others beyond the Trinity. In the beginning he did so by creating human beings, and making himself, his desires, and his ways known to them. He chose to do so through particular actions and encounters in history which involved various forms of embodied manifestation, and led up to the supreme manifestation: the enfleshing of Jesus. Following on from the acts of Jesus which perfectly manifested God and his ways to the world in the flesh, human creatures created in the image of God and united to Christ are also called and gifted by God to manifest God’s presence, activity, and ways in this world by using their bodies to live faithfully and responsively to the leading of the Spirit.
In order to investigate and demonstrate these claims, Part I of the thesis examines a selection of precedent-setting events chronicled in the Old Testament in which God manifested his presence and ways to people in a variety of circumstances. Part II is concerned with a theological examination of God’s manifestations and the roles people can and should play in these manifestations. It begins by engaging with reflections on the subject from the early church fathers Irenaeus, Athanasius, and Augustine; and, in keeping with the Reformed approach taken in the thesis generally, this is followed by in-depth treatments of Reformer John Calvin and Reformed theologian Karl Barth on the revelation, manifestation, and proclamation of God by people in this world.
Having substantiated the claim that how people live is significant and of concern to God as it can impinge upon his ongoing desire to make himself and his ways known, Part III is designed to provide a fuller understanding of some of the meaning and significance conveyed by bodily expressions in human interactions with an eye towards seeking ways to live more faithfully to God. It identifies the theatre, particularly improvisational theatre, as a laboratory for understanding human living, and so explores the insights of theatre practitioners into everyday living; while also considering the work of philosophers of language and sociologists who do the same. Through this spotlight on the theatricality of life the case is made for attempting to live responsively, in keeping with improvisational actors, in ways that are faithful to God and which can serve to aid those united to Christ as they seek to make God known to others.
2018-06-26T00:00:00ZReinhardt, David LeeGod is revealed through Scripture and the Incarnation as desiring to establish loving relationships with others beyond the Trinity. In the beginning he did so by creating human beings, and making himself, his desires, and his ways known to them. He chose to do so through particular actions and encounters in history which involved various forms of embodied manifestation, and led up to the supreme manifestation: the enfleshing of Jesus. Following on from the acts of Jesus which perfectly manifested God and his ways to the world in the flesh, human creatures created in the image of God and united to Christ are also called and gifted by God to manifest God’s presence, activity, and ways in this world by using their bodies to live faithfully and responsively to the leading of the Spirit.
In order to investigate and demonstrate these claims, Part I of the thesis examines a selection of precedent-setting events chronicled in the Old Testament in which God manifested his presence and ways to people in a variety of circumstances. Part II is concerned with a theological examination of God’s manifestations and the roles people can and should play in these manifestations. It begins by engaging with reflections on the subject from the early church fathers Irenaeus, Athanasius, and Augustine; and, in keeping with the Reformed approach taken in the thesis generally, this is followed by in-depth treatments of Reformer John Calvin and Reformed theologian Karl Barth on the revelation, manifestation, and proclamation of God by people in this world.
Having substantiated the claim that how people live is significant and of concern to God as it can impinge upon his ongoing desire to make himself and his ways known, Part III is designed to provide a fuller understanding of some of the meaning and significance conveyed by bodily expressions in human interactions with an eye towards seeking ways to live more faithfully to God. It identifies the theatre, particularly improvisational theatre, as a laboratory for understanding human living, and so explores the insights of theatre practitioners into everyday living; while also considering the work of philosophers of language and sociologists who do the same. Through this spotlight on the theatricality of life the case is made for attempting to live responsively, in keeping with improvisational actors, in ways that are faithful to God and which can serve to aid those united to Christ as they seek to make God known to others.Title redactedPark, Janghoonhttps://hdl.handle.net/10023/165642023-06-13T08:39:22Z2018-06-26T00:00:00Z2018-06-26T00:00:00ZPark, JanghoonNeed without lack : a constructive proposal for a pneumatologically-Christocentric anthropologyMcKirland, Christa L.https://hdl.handle.net/10023/165532023-06-22T11:48:26Z2018-11-08T00:00:00ZWhile many disciplines have formally recognized and explicated the significance of “need” for their areas of study, such focus on this concept has not been undertaken theologically. Given the particular work of analytic philosophers on this concept, this project seeks to rigorously define need in ways informed by both analytic philosophy and biblical studies in order to contribute to theological anthropology.
At root then, this project proposes that humans were intended for incompleteness—a need without lack. On this understanding, need is dispositional and inseparable from a creature’s ontology. Further, this need was intended to be discovered in a context of abundance, an abundance of what would continually meet this need: God’s personal presence. The realization of this incompletion would involve dynamic growth, such that the dispositional need to be in a relation of dependence upon the personal divine presence would require ongoing fulfillment. Thus, this need was not intrinsically an imperfection, but an incompleteness integral to what it means to be human. While being incomplete is typically understood negatively, on this view such need is indicative of what it means to be human.
In order to make these claims, the aims of this thesis are thus threefold: first, to highlight the exegetical significance of divine presence for understanding anthropology—providing a sort of minimalism which any anthropology must include; second, to analytically appropriate that significance through the technical concept of fundamental need; and third, to apply this technical concept to the task of constructing a pneumatologically-Christocentric anthropology.
2018-11-08T00:00:00ZMcKirland, Christa L.While many disciplines have formally recognized and explicated the significance of “need” for their areas of study, such focus on this concept has not been undertaken theologically. Given the particular work of analytic philosophers on this concept, this project seeks to rigorously define need in ways informed by both analytic philosophy and biblical studies in order to contribute to theological anthropology.
At root then, this project proposes that humans were intended for incompleteness—a need without lack. On this understanding, need is dispositional and inseparable from a creature’s ontology. Further, this need was intended to be discovered in a context of abundance, an abundance of what would continually meet this need: God’s personal presence. The realization of this incompletion would involve dynamic growth, such that the dispositional need to be in a relation of dependence upon the personal divine presence would require ongoing fulfillment. Thus, this need was not intrinsically an imperfection, but an incompleteness integral to what it means to be human. While being incomplete is typically understood negatively, on this view such need is indicative of what it means to be human.
In order to make these claims, the aims of this thesis are thus threefold: first, to highlight the exegetical significance of divine presence for understanding anthropology—providing a sort of minimalism which any anthropology must include; second, to analytically appropriate that significance through the technical concept of fundamental need; and third, to apply this technical concept to the task of constructing a pneumatologically-Christocentric anthropology.Clement of Alexandria : Incarnation and mission of the Logos-SonWorden, Daniel Leehttps://hdl.handle.net/10023/165002019-11-19T03:03:24Z2016-11-30T00:00:00ZClementine scholarship acknowledges Clement’s doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement’s complex logology and three passages suggesting a docetic interpretation of Christ’s flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement’s Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement’s teachings about the Incarnation.
This thesis begins to fill the gap by explaining Clement’s view of the Incarnation, which he connects to the emergent ‘exchange’ doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement’s gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement’s usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement’s discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement’s teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement’s usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.
2016-11-30T00:00:00ZWorden, Daniel LeeClementine scholarship acknowledges Clement’s doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement’s complex logology and three passages suggesting a docetic interpretation of Christ’s flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement’s Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement’s teachings about the Incarnation.
This thesis begins to fill the gap by explaining Clement’s view of the Incarnation, which he connects to the emergent ‘exchange’ doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement’s gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement’s usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement’s discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement’s teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement’s usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.Paul and the image of GodKugler, Chrishttps://hdl.handle.net/10023/164752019-07-15T09:17:46Z2018-12-07T00:00:00ZIn this thesis, I make the following case. (1) While instances of the imago Dei in biblical and second-temple Jewish sources are diverse and pluriform, they are nonetheless illuminating for Paul’s imago Dei theology. (2) However, this theology is best explained on the hypothesis that Paul, like Philo and the author of Wisdom, made use of ‘intermediary speculation’ in which the kosmos came into being via an intermediary ‘figure’: in the latter’s case sophia and/or the logos and in Paul’s case the pre-existent Jesus. (3) In this connection, while the resources of the Jewish wisdom tradition (e.g. Prov. 8; Sir. 1; 24; 1 En. 42; Wis. 7; and Bar. 3–4) did not provide Paul with the precision afforded by the ‘prepositional metaphysics’ of the philosophical tradition (cf. 1 Cor. 8.6; and Col. 1.15–20; cp. John 1.3, 10; and Heb. 1.2), the general contours of that tradition—in which sophia attended to the creation, maintenance and salvation of the kosmos—were appreciated and appropriated in Paul’s imago Dei theology. (4) Beyond this, a few features of Paul’s imago Dei theology—especially his collocation of εἰκών (‘image’) and πρωτότοκος (‘firstborn’) (cf. Rom. 8.29; and Col. 1.15) and his ‘teleological’ construal of the imago Dei conception, in which Jesus serves as the archetypal ‘image’ to which believers will ultimately be conformed (2 Cor. 3.18; Rom. 8.29; cp. Phil. 3.21)—strongly suggest that Paul was here influenced (directly or indirectly) by Middle Platonic intermediary doctrine. (5) On the basis of points (2) through (4), therefore, it is wisdom christology, rather than Adam (and/or ‘imperial’) christology, which serves as the principal background of Paul’s ‘image christology’. This ‘image christology’, furthermore, in which Jesus serves as the protological and cosmogonical image of God, is an instance of ‘christological monotheism’. In this regard, Jesus is included in the one activity (creation) which most clearly demarcates the ‘unique divine identity’ in second-temple Jewish thought. (6) Finally, my argument concerning the way in which Paul adapts certain features of the philosophical imago Dei tradition encourages a fresh reading of two major Pauline texts: 2 Corinthians 2.17–4.6; and Colossians 1.15–20; 3.10. In these texts, I contend, Paul casts essentially inner-Jewish debates in philosophical dress. While the substantive issues are ‘inner-Jewish’ issues, Paul presents his opponents and/or opposing views as bound up with a futile and/or deceitful philosophy, while he presents himself and his sympathisers as people who attain to the telos of true philosophy: the image of God (2 Cor. 3.18; and Col. 3.10; cp. Rom. 8.29).
2018-12-07T00:00:00ZKugler, ChrisIn this thesis, I make the following case. (1) While instances of the imago Dei in biblical and second-temple Jewish sources are diverse and pluriform, they are nonetheless illuminating for Paul’s imago Dei theology. (2) However, this theology is best explained on the hypothesis that Paul, like Philo and the author of Wisdom, made use of ‘intermediary speculation’ in which the kosmos came into being via an intermediary ‘figure’: in the latter’s case sophia and/or the logos and in Paul’s case the pre-existent Jesus. (3) In this connection, while the resources of the Jewish wisdom tradition (e.g. Prov. 8; Sir. 1; 24; 1 En. 42; Wis. 7; and Bar. 3–4) did not provide Paul with the precision afforded by the ‘prepositional metaphysics’ of the philosophical tradition (cf. 1 Cor. 8.6; and Col. 1.15–20; cp. John 1.3, 10; and Heb. 1.2), the general contours of that tradition—in which sophia attended to the creation, maintenance and salvation of the kosmos—were appreciated and appropriated in Paul’s imago Dei theology. (4) Beyond this, a few features of Paul’s imago Dei theology—especially his collocation of εἰκών (‘image’) and πρωτότοκος (‘firstborn’) (cf. Rom. 8.29; and Col. 1.15) and his ‘teleological’ construal of the imago Dei conception, in which Jesus serves as the archetypal ‘image’ to which believers will ultimately be conformed (2 Cor. 3.18; Rom. 8.29; cp. Phil. 3.21)—strongly suggest that Paul was here influenced (directly or indirectly) by Middle Platonic intermediary doctrine. (5) On the basis of points (2) through (4), therefore, it is wisdom christology, rather than Adam (and/or ‘imperial’) christology, which serves as the principal background of Paul’s ‘image christology’. This ‘image christology’, furthermore, in which Jesus serves as the protological and cosmogonical image of God, is an instance of ‘christological monotheism’. In this regard, Jesus is included in the one activity (creation) which most clearly demarcates the ‘unique divine identity’ in second-temple Jewish thought. (6) Finally, my argument concerning the way in which Paul adapts certain features of the philosophical imago Dei tradition encourages a fresh reading of two major Pauline texts: 2 Corinthians 2.17–4.6; and Colossians 1.15–20; 3.10. In these texts, I contend, Paul casts essentially inner-Jewish debates in philosophical dress. While the substantive issues are ‘inner-Jewish’ issues, Paul presents his opponents and/or opposing views as bound up with a futile and/or deceitful philosophy, while he presents himself and his sympathisers as people who attain to the telos of true philosophy: the image of God (2 Cor. 3.18; and Col. 3.10; cp. Rom. 8.29).The challenge of "nature": rethinking the created order with Karl BarthLett, Jonathanhttps://hdl.handle.net/10023/163332019-08-02T15:51:25Z2018-06-08T00:00:00Z2018-06-08T00:00:00ZLett, JonathanTitle redactedKnecht, Johannes J.https://hdl.handle.net/10023/162852023-10-12T13:19:49Z2016-06-21T00:00:00Z2016-06-21T00:00:00ZKnecht, Johannes J."A real and informing presence" : post-secular affects in the fiction of David Foster WallaceKinlaw, Dennis Franklinhttps://hdl.handle.net/10023/160232023-09-26T15:19:36Z2018-06-26T00:00:00Z2018-06-26T00:00:00ZKinlaw, Dennis FranklinRethinking the history of conversion to Christianity in Japan, 1549-1644Morris, James Harryhttps://hdl.handle.net/10023/158752019-03-29T13:48:58Z2018-12-07T00:00:00ZThis thesis explores the history of Christianity and conversion to it in 16th and 17th
Century Japan. It argues that conversion is a complex phenomenon which happened for a
variety of reasons. Furthermore, it argues that due to the political context and limitations
acting upon the mission, the majority of conversions in 16th and 17th Century Japan lacked
an element of epistemological change (classically understood). The first chapter explores
theories of conversion suggesting that conversion in 16th and 17th Century Japan included
sorts of religious change not usually encapsulated in the term conversion including adhesion,
communal and forced conversion. Moreover, it argues that contextual factors are the most
important factors in religious change. The second chapter explores political context
contending that it was the political environment of Japan that ultimately decided whether
conversion was possible. This chapter charts the evolution of the Japanese context as it
became more hostile toward Christianity. In the third chapter, the context of the mission is
explored. It is argued that limitations acting upon the mission shaped post-conversion faith,
so that changes to practice and ritual rather than belief became the mark of a successful
conversion. The fourth chapter explores methods of conversion, the factors influencing it,
and post-conversion faith more directly. It argues that Christianity spread primarily through
social networks, but that conversion was also influenced by economic incentive, other realworld
benefits, and Christianity’s perceived efficacy. Building on Chapter Three, the final
chapter also seeks to illustrate that the missionaries were not successful in their attempts
to spur epistemological change or instil a detailed knowledge of theology or doctrine
amongst their converts.
2018-12-07T00:00:00ZMorris, James HarryThis thesis explores the history of Christianity and conversion to it in 16th and 17th
Century Japan. It argues that conversion is a complex phenomenon which happened for a
variety of reasons. Furthermore, it argues that due to the political context and limitations
acting upon the mission, the majority of conversions in 16th and 17th Century Japan lacked
an element of epistemological change (classically understood). The first chapter explores
theories of conversion suggesting that conversion in 16th and 17th Century Japan included
sorts of religious change not usually encapsulated in the term conversion including adhesion,
communal and forced conversion. Moreover, it argues that contextual factors are the most
important factors in religious change. The second chapter explores political context
contending that it was the political environment of Japan that ultimately decided whether
conversion was possible. This chapter charts the evolution of the Japanese context as it
became more hostile toward Christianity. In the third chapter, the context of the mission is
explored. It is argued that limitations acting upon the mission shaped post-conversion faith,
so that changes to practice and ritual rather than belief became the mark of a successful
conversion. The fourth chapter explores methods of conversion, the factors influencing it,
and post-conversion faith more directly. It argues that Christianity spread primarily through
social networks, but that conversion was also influenced by economic incentive, other realworld
benefits, and Christianity’s perceived efficacy. Building on Chapter Three, the final
chapter also seeks to illustrate that the missionaries were not successful in their attempts
to spur epistemological change or instil a detailed knowledge of theology or doctrine
amongst their converts.Sharing in the son's inheritance : Davidic messianism and Paul's worldwide interpretation of the Abrahamic land promise in GalatiansMcCaulley, Esau D.https://hdl.handle.net/10023/157012022-09-02T02:08:19Z2017-01-01T00:00:00ZThis thesis examines the link between Paul’s belief that Jesus is Israel’s Messiah and his interpretation of the Abrahamic land promise in Galatians. It counters claims that Paul replaces the Promised Land with the gift of the Holy Spirit or salvation. Instead, this thesis argues that Paul expands the inheritance to include the whole earth because he believes that, as the seed of Abraham and David, Jesus is entitled to the entire earth as his inheritance and kingdom. For Paul, then, God’s promise to Abraham will be fulfilled when believers share in the worldwide inheritance of the Son. This thesis demonstrates that scholars neglect Paul’s expanded interpretation of the inheritance because they rarely appreciate the role that messianism plays in Galatians. I contend that they fail to appreciate the role of messianism because they do not acknowledge a central point of contact between Jewish and Pauline messianism. This point of contact is that royal and messianic figures are often portrayed as God’s means of fulfilling the land promises through the establishment of their kingdoms. An examination of several second temple texts will show that authors often tie the actions of royal and messianic figures to the final realisation of the land promises. In many of these accounts, these messianic figures establish kingdoms that are worldwide. Turning to believe heirs is a manifestation of Second Temple messianism because Paul argues that faith in Christ is sufficient to allow believers to share in the inheritance that belongs to Christ as seed and Son. For Paul, that inheritance is the whole renewed earth. Thus, Paul’s interpretation of the Abrahamic inheritance is inseparable from his belief that Jesus is Israel’s Messiah.
2017-01-01T00:00:00ZMcCaulley, Esau D.This thesis examines the link between Paul’s belief that Jesus is Israel’s Messiah and his interpretation of the Abrahamic land promise in Galatians. It counters claims that Paul replaces the Promised Land with the gift of the Holy Spirit or salvation. Instead, this thesis argues that Paul expands the inheritance to include the whole earth because he believes that, as the seed of Abraham and David, Jesus is entitled to the entire earth as his inheritance and kingdom. For Paul, then, God’s promise to Abraham will be fulfilled when believers share in the worldwide inheritance of the Son. This thesis demonstrates that scholars neglect Paul’s expanded interpretation of the inheritance because they rarely appreciate the role that messianism plays in Galatians. I contend that they fail to appreciate the role of messianism because they do not acknowledge a central point of contact between Jewish and Pauline messianism. This point of contact is that royal and messianic figures are often portrayed as God’s means of fulfilling the land promises through the establishment of their kingdoms. An examination of several second temple texts will show that authors often tie the actions of royal and messianic figures to the final realisation of the land promises. In many of these accounts, these messianic figures establish kingdoms that are worldwide. Turning to believe heirs is a manifestation of Second Temple messianism because Paul argues that faith in Christ is sufficient to allow believers to share in the inheritance that belongs to Christ as seed and Son. For Paul, that inheritance is the whole renewed earth. Thus, Paul’s interpretation of the Abrahamic inheritance is inseparable from his belief that Jesus is Israel’s Messiah.Title redactedJagger, Keith M.https://hdl.handle.net/10023/156852018-11-15T17:02:29Z2016-01-01T00:00:00Z2016-01-01T00:00:00ZJagger, Keith M.Title redactedSmith, Elijah Wadehttps://hdl.handle.net/10023/156842021-08-18T14:02:28Z2016-01-01T00:00:00Z2016-01-01T00:00:00ZSmith, Elijah Wade'Thy word is all' : Karl Barth's university exegetical lectures, 1921-1928Card-Hyatt, Carstenhttps://hdl.handle.net/10023/156352020-09-25T02:04:40Z2017-01-01T00:00:00ZThis thesis argues that Karl Barth’s exegetical lectures of the 1920s were guided by the need to reckon with the Bible’s claim to authority and to understand how this authority was derivative of the sovereign authority of God made known in revelation. The authority of the Bible communicates God’s claim on creatures and so obligates those who read it to recognise and respond to the moral and spiritual reality that is disclosed in its pages. Initially, these themes are located in Barth’s first two exegetical lectures in Göttingen. It is argued that in these lectures Barth shows a tension between God’s transcendence in revelation and the personal relationship of faith. This claim is substantiated by a historical excursus on Barth’s use of the distinction between the ‘two principles’ of Protestantism, which is how he orders the priority of Scripture throughout his career. It is argued that there is a persistence of 19th-century anxieties about scriptural authority within the church in Barth’s thought, which are traced through his teacher Wilhelm Herrmann’s understanding of revelation. These issues are carried over into his exegesis in the first half of the 1920s, yet a growing awareness of the meaning of Christ’s history as the object of faith mitigates earlier tensions. This line of thought culminates in Barth’s lectures on John, where he works through the implications in his exegesis of Jesus Christ revealing the electing God. This allows for a more positive account of the relationship of witness and revelation than had previous been possible. This position is contrasted with Barth’s colleague Erik Peterson. Finally, the significance of this account of revelation for Barth’s understanding of the authority of Scripture as the authority of the neighbour is shown in relation to Barth’s exegetical lectures from the late 1920s.
2017-01-01T00:00:00ZCard-Hyatt, CarstenThis thesis argues that Karl Barth’s exegetical lectures of the 1920s were guided by the need to reckon with the Bible’s claim to authority and to understand how this authority was derivative of the sovereign authority of God made known in revelation. The authority of the Bible communicates God’s claim on creatures and so obligates those who read it to recognise and respond to the moral and spiritual reality that is disclosed in its pages. Initially, these themes are located in Barth’s first two exegetical lectures in Göttingen. It is argued that in these lectures Barth shows a tension between God’s transcendence in revelation and the personal relationship of faith. This claim is substantiated by a historical excursus on Barth’s use of the distinction between the ‘two principles’ of Protestantism, which is how he orders the priority of Scripture throughout his career. It is argued that there is a persistence of 19th-century anxieties about scriptural authority within the church in Barth’s thought, which are traced through his teacher Wilhelm Herrmann’s understanding of revelation. These issues are carried over into his exegesis in the first half of the 1920s, yet a growing awareness of the meaning of Christ’s history as the object of faith mitigates earlier tensions. This line of thought culminates in Barth’s lectures on John, where he works through the implications in his exegesis of Jesus Christ revealing the electing God. This allows for a more positive account of the relationship of witness and revelation than had previous been possible. This position is contrasted with Barth’s colleague Erik Peterson. Finally, the significance of this account of revelation for Barth’s understanding of the authority of Scripture as the authority of the neighbour is shown in relation to Barth’s exegetical lectures from the late 1920s.The work of the ascended Christ : T.F. Torrance's doctrine of mission and ministrySherrard, Joseph H.https://hdl.handle.net/10023/156302019-12-20T11:30:41Z2017-01-01T00:00:00Z2017-01-01T00:00:00ZSherrard, Joseph H.The problem of Romans 7 : the law of Paul's opponentsJohnston, David Jameshttps://hdl.handle.net/10023/156142023-05-03T09:42:47Z2018-01-01T00:00:00ZDetermining the identity of the ‘I’ who is speaking in Rom 7:7-25 and the nature of the problem being addressed has long been recognised to be one of the unsolved riddles in Paul’s letters. This thesis articulates and defends the new view that the speaker in Rom 7 is a believer who has fallen prey to the deceptive teaching of Paul’s opponents regarding the Law. In short, the problem of Rom 7:7-25 is the Law of Paul’s opponents. The thesis principally establishes this identification of the Law and the speaker of Rom 7 through a close exegetical study of the event described in verses 8c to 10a, and then considers its consistent application to the argument throughout verses 7-25 and in Rom 8:2.
Two central elements in the description of the event have been bypassed in the commentary tradition: the meaning of χωρίς νóμον in 7:8-9 and the referent and significance of áναζάωά in 7:9. Yet, taken together and interpreted in accordance with the lexica, they clearly identify the ‘I’ of Rom 7 as a believer. Only of a believer can it be said that the one who used to live independently of the Law (χωρίς νóμον) is the one for whom sin should be reckoned as dead. In the same way, only of a believer can it be subsequently true that when the commandment came into his life, sin was resurrected (áναζάωά). Moreover, it will be argued that verses 10-11 establish a context of false teaching for the coming of the commandment, and therefore that the event is the arrival of deceptive false teaching regarding the Law as propagated by Paul’s opponents.
The thesis then considers the implications of this identification of the Law in the life of the believer in verses 8-10 for interpreting verses 7-11, where a state of sin-entwined Law is described; verses 21-25, where the two Laws are presented (Paul’s and his opponents’); and Rom 8:2, where the believer is declared to be freed from ὀ νóμος τῆς άμαρτίας καί τοṽ θανάτον. As the solution to the problem of Rom 7, it is Paul’s own hermeneutic of the Law that frees the believer form that of his opponents.
2018-01-01T00:00:00ZJohnston, David JamesDetermining the identity of the ‘I’ who is speaking in Rom 7:7-25 and the nature of the problem being addressed has long been recognised to be one of the unsolved riddles in Paul’s letters. This thesis articulates and defends the new view that the speaker in Rom 7 is a believer who has fallen prey to the deceptive teaching of Paul’s opponents regarding the Law. In short, the problem of Rom 7:7-25 is the Law of Paul’s opponents. The thesis principally establishes this identification of the Law and the speaker of Rom 7 through a close exegetical study of the event described in verses 8c to 10a, and then considers its consistent application to the argument throughout verses 7-25 and in Rom 8:2.
Two central elements in the description of the event have been bypassed in the commentary tradition: the meaning of χωρίς νóμον in 7:8-9 and the referent and significance of áναζάωά in 7:9. Yet, taken together and interpreted in accordance with the lexica, they clearly identify the ‘I’ of Rom 7 as a believer. Only of a believer can it be said that the one who used to live independently of the Law (χωρίς νóμον) is the one for whom sin should be reckoned as dead. In the same way, only of a believer can it be subsequently true that when the commandment came into his life, sin was resurrected (áναζάωά). Moreover, it will be argued that verses 10-11 establish a context of false teaching for the coming of the commandment, and therefore that the event is the arrival of deceptive false teaching regarding the Law as propagated by Paul’s opponents.
The thesis then considers the implications of this identification of the Law in the life of the believer in verses 8-10 for interpreting verses 7-11, where a state of sin-entwined Law is described; verses 21-25, where the two Laws are presented (Paul’s and his opponents’); and Rom 8:2, where the believer is declared to be freed from ὀ νóμος τῆς άμαρτίας καί τοṽ θανάτον. As the solution to the problem of Rom 7, it is Paul’s own hermeneutic of the Law that frees the believer form that of his opponents.Forgiveness & atonement : a sacrificial account of divine-human reconciliationRutledge, Jonathan C.https://hdl.handle.net/10023/155932023-05-31T02:02:31Z2018-01-01T00:00:00ZIn this thesis, I construct a sacrificial explanation of atonement, the expanded version of which explains how the work of Christ addresses in various ways every component of the problem of sin. The first two chapters of this endeavour argue for a Wolterstorffian definition of forgiveness according to which forgiveness is the act of ceasing to treat a wrong as part of a wrongdoer’s moral history and instead as part of their personal history. Moreover, I demonstrate that this definition of forgiveness is superior to the major alternatives in the literature due in no small part to its consistency with various philosophical desiderata and biblical constraints detailed in the first two chapters.
In the final two chapters, I turn to an investigation of the doctrine of atonement. The most popular contemporary model of atonement in many Protestant Christian circles is a penal substitution model that assumes the centrality of a strong form of retributivism in the biblical narrative. In chapter three, I argue that the major biblical understanding of justice as fundamentally restorative in nature. I then develop an alternative form of penal substitution that rests on this restorative rationale for justice rather than the typical retributivist strain. This model of atonement, however, seems to me lacking in explanatory scope due to its limited appeal to the biblical texts. Thus, in chapter four, I offer an alternative atonement model- i.e. a sacrificial one- that combines elements of the rituals of yom kippur and Passover to explain how the work Christ addresses most of the components of the problem of sin. Lastly, I combine this sacrificial model with my account of forgiveness to address the remaining components of the problem of sin.
2018-01-01T00:00:00ZRutledge, Jonathan C.In this thesis, I construct a sacrificial explanation of atonement, the expanded version of which explains how the work of Christ addresses in various ways every component of the problem of sin. The first two chapters of this endeavour argue for a Wolterstorffian definition of forgiveness according to which forgiveness is the act of ceasing to treat a wrong as part of a wrongdoer’s moral history and instead as part of their personal history. Moreover, I demonstrate that this definition of forgiveness is superior to the major alternatives in the literature due in no small part to its consistency with various philosophical desiderata and biblical constraints detailed in the first two chapters.
In the final two chapters, I turn to an investigation of the doctrine of atonement. The most popular contemporary model of atonement in many Protestant Christian circles is a penal substitution model that assumes the centrality of a strong form of retributivism in the biblical narrative. In chapter three, I argue that the major biblical understanding of justice as fundamentally restorative in nature. I then develop an alternative form of penal substitution that rests on this restorative rationale for justice rather than the typical retributivist strain. This model of atonement, however, seems to me lacking in explanatory scope due to its limited appeal to the biblical texts. Thus, in chapter four, I offer an alternative atonement model- i.e. a sacrificial one- that combines elements of the rituals of yom kippur and Passover to explain how the work Christ addresses most of the components of the problem of sin. Lastly, I combine this sacrificial model with my account of forgiveness to address the remaining components of the problem of sin.God's sons and the logic of the Covenant : divine sonship in 'Jubilees' and RomansKetterling, Matthew D.https://hdl.handle.net/10023/155902019-10-15T11:35:14Z2018-01-01T00:00:00ZThis thesis attempts to understand Paul’s deployment of divine sonship language with respect
to the community of believers by bringing Romans into sustained conversation with one text
from the Jewish tradition, namely, The Book of Jubilees. I argue throughout that a
comparison between divine sonship in the two texts is justified because both authors
collocate with the theme of “God’s sons” the same series of motifs, including a divinely
given spirit, law fulfillment, renewed creation, and Abrahamic descent. My central thesis is
that Paul assumes certain characteristics of the sons of God in the logic of Romans, and that
Paul shares similar assumptions with the author of Jubilees. In other words, one can detect a
narrative substructure underlying Paul’s descriptions of the “sons of God” that demonstrates
marked similarities with the narrative of the sons of God in Jubilees. Just as the explicit logic
of covenant membership in Jubilees holds together the collocation of motifs including divine
sonship, the giving of the divine spirit, law fulfillment, new creation, and Abrahamic descent,
so an analogous, though implicit, covenantal logic in Romans brings together the same
motifs. This does not mean, however, that the two authors bring together the collocation of
motifs in the same manner. In fact, reading Jubilees and Romans together highlights clear
differences in conclusions. Nevertheless, these differences only further serve to illustrate that
both Paul and Jubilees work with similar assumptions about the sons of God despite their
theological differences.
2018-01-01T00:00:00ZKetterling, Matthew D.This thesis attempts to understand Paul’s deployment of divine sonship language with respect
to the community of believers by bringing Romans into sustained conversation with one text
from the Jewish tradition, namely, The Book of Jubilees. I argue throughout that a
comparison between divine sonship in the two texts is justified because both authors
collocate with the theme of “God’s sons” the same series of motifs, including a divinely
given spirit, law fulfillment, renewed creation, and Abrahamic descent. My central thesis is
that Paul assumes certain characteristics of the sons of God in the logic of Romans, and that
Paul shares similar assumptions with the author of Jubilees. In other words, one can detect a
narrative substructure underlying Paul’s descriptions of the “sons of God” that demonstrates
marked similarities with the narrative of the sons of God in Jubilees. Just as the explicit logic
of covenant membership in Jubilees holds together the collocation of motifs including divine
sonship, the giving of the divine spirit, law fulfillment, new creation, and Abrahamic descent,
so an analogous, though implicit, covenantal logic in Romans brings together the same
motifs. This does not mean, however, that the two authors bring together the collocation of
motifs in the same manner. In fact, reading Jubilees and Romans together highlights clear
differences in conclusions. Nevertheless, these differences only further serve to illustrate that
both Paul and Jubilees work with similar assumptions about the sons of God despite their
theological differences.George Matheson and mysticism : a biographical studyMcKenna, Scotthttps://hdl.handle.net/10023/155892019-03-29T13:43:15Z2018-01-01T00:00:00ZGeorge Matheson, a Minister of Word and Sacrament in the Church of Scotland in the late Victorian period, was a mystic. Mysticism is not commonly associated with Scottish Presbyterian ministers who stand in the Calvinist branch of the Reformed tradition. In this thesis I discuss the extent to which Mathesonian theology reflects mystical theology, generally understood, and more specifically Hegelian mysticism. Drawing on a significant number of Matheson’s writings, I have created a succession of foci which encapsulate Matheson’s mystical thought: union with God, the inner life, immortality of the soul, and self-forgetfulness.
After a brief biographical chapter, I discuss Matheson’s crisis of faith, which he suffered in the first year or two following his ordination, and his spiritual recovery. In chapter three, I discuss Matheson’s contribution to the debate between science and religion and specifically his engagement with the doctrine of transcendence proposed by Herbert spencer. In the remaining chapters, I discuss the four central themes of Matheson’s work: union with God, the inner life and immortality of the soul, and self-forgetfulness (kenotic theology).
In common with other mystics, Matheson’s sense of union or oneness with the Divine is a central characteristic of his work. Christ in us, Christ in you, was the lived experience which moulded Matheson’s spiritual life, theology and meditations. In chapter 5 I discuss Matheson’s focus on the inner life, the importance of silence and solitude, and immortality of the soul. Matheson’s imaginative engagement with Scripture was shaped by his physical blindness. The darkness which enveloped his existence was the darkness in which he saw and felt the mystery of God. From inescapable darkness, he saw God in all things. In the final chapter I discuss Matheson’s kenotic theology. Matheson understood death and suffering, like eternal life, to be integral to the Divine.
2018-01-01T00:00:00ZMcKenna, ScottGeorge Matheson, a Minister of Word and Sacrament in the Church of Scotland in the late Victorian period, was a mystic. Mysticism is not commonly associated with Scottish Presbyterian ministers who stand in the Calvinist branch of the Reformed tradition. In this thesis I discuss the extent to which Mathesonian theology reflects mystical theology, generally understood, and more specifically Hegelian mysticism. Drawing on a significant number of Matheson’s writings, I have created a succession of foci which encapsulate Matheson’s mystical thought: union with God, the inner life, immortality of the soul, and self-forgetfulness.
After a brief biographical chapter, I discuss Matheson’s crisis of faith, which he suffered in the first year or two following his ordination, and his spiritual recovery. In chapter three, I discuss Matheson’s contribution to the debate between science and religion and specifically his engagement with the doctrine of transcendence proposed by Herbert spencer. In the remaining chapters, I discuss the four central themes of Matheson’s work: union with God, the inner life and immortality of the soul, and self-forgetfulness (kenotic theology).
In common with other mystics, Matheson’s sense of union or oneness with the Divine is a central characteristic of his work. Christ in us, Christ in you, was the lived experience which moulded Matheson’s spiritual life, theology and meditations. In chapter 5 I discuss Matheson’s focus on the inner life, the importance of silence and solitude, and immortality of the soul. Matheson’s imaginative engagement with Scripture was shaped by his physical blindness. The darkness which enveloped his existence was the darkness in which he saw and felt the mystery of God. From inescapable darkness, he saw God in all things. In the final chapter I discuss Matheson’s kenotic theology. Matheson understood death and suffering, like eternal life, to be integral to the Divine.Wounds yet visible above : constructing a theology of remembrance through the divine and human embodiment of scarsMarin, Andrewhttps://hdl.handle.net/10023/155862019-06-03T15:54:45Z2018-01-01T00:00:00ZMiroslav Volf argues traumatic memories are a temporal and eschatological stain on divine-human relations, making non-remembrance a mandatory component of reconciliation. Yet I contend the ‘problem of traumatic memories’ is more convincingly addressed through remembrance, exemplified in the continuity of the divine and human embodiment of scars. The investigation begins temporally, in Part I, with consensus neuroscientific data arguing remembrance is the human brain’s autonomic response to trauma and cognitive embodiment is how the brain best reconciles that remembrance of scars. Congruent with this biological reality, scripture records how the incarnate Son embodies his scars without attempts ‘to let go of such memories’. Then, eschatologically, because of the forerunning way of redemption how the Father accepts the Son’s embodiment of scars is eternally perfect – without having to be erased, uncreated, or non-remembered – so will humanity’s embodied remembrance of scars be accepted as eternally perfect in their elevation. Yet this conclusion is highly problematic for Volf because any form of eschatological remembrance of trauma is a perpetuation of evil (sin) poisoning God’s eternal perfections. In direct response to Volf’s concern, Part II offers a doctrinal construction of the paradox of Triune (im)possibility detailing how divine kenosis creates a bridge from the temporal possibility of traumatic memories to the Godhead’s impassable nature without poisoning the eternal perfections. I argue all divine kenotic suffering in the world, including, prominently, the cross event, was already eternally conditioned in the united will (in difference) of the Trinity. Therefore eschatological remembrance of trauma cannot poison the eternal perfections because its temporal possibility has already been perfectly qualified by a divine continuity of victorious elevation. Just like the eschatological remembrance of the cross’s trauma, all other remembrance of trauma continues only in a perfected state wholly unconnected from the nature of sin permeating the memories’ temporal iterations. This is how remembrance better answers the problem of traumatic memories – by forging temporal-to-eschatological continuity of the divine and human embodiment of scars, no temporal suffering is done in vain because it is perfectly redeemed in the eschatological victory of divine-human remembrance.
2018-01-01T00:00:00ZMarin, AndrewMiroslav Volf argues traumatic memories are a temporal and eschatological stain on divine-human relations, making non-remembrance a mandatory component of reconciliation. Yet I contend the ‘problem of traumatic memories’ is more convincingly addressed through remembrance, exemplified in the continuity of the divine and human embodiment of scars. The investigation begins temporally, in Part I, with consensus neuroscientific data arguing remembrance is the human brain’s autonomic response to trauma and cognitive embodiment is how the brain best reconciles that remembrance of scars. Congruent with this biological reality, scripture records how the incarnate Son embodies his scars without attempts ‘to let go of such memories’. Then, eschatologically, because of the forerunning way of redemption how the Father accepts the Son’s embodiment of scars is eternally perfect – without having to be erased, uncreated, or non-remembered – so will humanity’s embodied remembrance of scars be accepted as eternally perfect in their elevation. Yet this conclusion is highly problematic for Volf because any form of eschatological remembrance of trauma is a perpetuation of evil (sin) poisoning God’s eternal perfections. In direct response to Volf’s concern, Part II offers a doctrinal construction of the paradox of Triune (im)possibility detailing how divine kenosis creates a bridge from the temporal possibility of traumatic memories to the Godhead’s impassable nature without poisoning the eternal perfections. I argue all divine kenotic suffering in the world, including, prominently, the cross event, was already eternally conditioned in the united will (in difference) of the Trinity. Therefore eschatological remembrance of trauma cannot poison the eternal perfections because its temporal possibility has already been perfectly qualified by a divine continuity of victorious elevation. Just like the eschatological remembrance of the cross’s trauma, all other remembrance of trauma continues only in a perfected state wholly unconnected from the nature of sin permeating the memories’ temporal iterations. This is how remembrance better answers the problem of traumatic memories – by forging temporal-to-eschatological continuity of the divine and human embodiment of scars, no temporal suffering is done in vain because it is perfectly redeemed in the eschatological victory of divine-human remembrance.The law of nature and the Letter to the Romans : rethinking Paul's descriptions of the Gentiles in Romans 2:14-15Lewellen, Erichttps://hdl.handle.net/10023/155612019-09-27T08:44:46Z2018-01-01T00:00:00ZIn contemporary scholarship on Rom 2:14-15, there is a divide between those who find language associated with natural law and those who understand the Gentiles to be believers in Christ. This study aims to help bridge this interpretative gap. Through an examination of key expressions of natural law in the years prior to and contemporaneous with Paul and an exegesis of Rom 1:18-2:16, we shall contend that Paul applies language and tropes associated with natural law to Christ-believing Gentiles in Rom 2:14-15. In doing so, he is not endorsing a strain of natural law reasoning circulating in his day; rather, he applies the concept to a group of Christ-believing Gentiles to emphasize their moral quality and eschatological security for his Roman audience.
2018-01-01T00:00:00ZLewellen, EricIn contemporary scholarship on Rom 2:14-15, there is a divide between those who find language associated with natural law and those who understand the Gentiles to be believers in Christ. This study aims to help bridge this interpretative gap. Through an examination of key expressions of natural law in the years prior to and contemporaneous with Paul and an exegesis of Rom 1:18-2:16, we shall contend that Paul applies language and tropes associated with natural law to Christ-believing Gentiles in Rom 2:14-15. In doing so, he is not endorsing a strain of natural law reasoning circulating in his day; rather, he applies the concept to a group of Christ-believing Gentiles to emphasize their moral quality and eschatological security for his Roman audience.Turning delight into sacrifice : beauty, gift, metaphor and the recovery of pastoral ministryMoore, Ryan V.https://hdl.handle.net/10023/155522019-03-29T13:50:04Z2018-01-01T00:00:00ZBy many accounts North American Protestant pastors are in crisis. Some would suggest that this crisis is due to the increasing hardships brought about by the end of Christendom in the West. However, placing pastors in a narrative of mounting marginalization and victimization does not explain the vibrant and dynamic nature of pastoral ministry in other times and in other global contexts that are less than optimal.
Instead, this project argues that pastoral identity suffers, at the hands of modern metaphors for ministry, because those metaphors fail to cultivate the pastor’s ability to behold Beauty. To say this is to make the bold claim that the crisis facing pastoral identity is at its heart a crisis of aesthetics; buy which h I mean, the ability of pastors to apprehend, thorough the senses, the beauty of God and God’s world revealed supremely in the person and work of Jesus Christ
This project is organized in three parts: Beauty, Gift, and Metaphor. The first section traces the loss of Beauty in the world and in the parish. It explores what difference this has made to pastoral ministry as it relates to the pursuit of the two other transcendentals, Truth and Goodness. Second, with the lost ability to behold the Beauty of the Lord comes an anemic understanding of pastoral ministry as charism or Gift. The result is a loss of joy (Nehemiah 8:10). Lastly, the third section argues that recovery of a vigorous pastoral identity and ministry requires (1) an honest evaluation of the modern metaphors exerting influence on clergy, (2) a grounding back in the ancient biblical and extra-biblical metaphors that have sustained pastors, and (3) the exploration of new metaphors for ministry that can aid the renewal of the pastor’s ability to behold the beauty of the Lord.
2018-01-01T00:00:00ZMoore, Ryan V.By many accounts North American Protestant pastors are in crisis. Some would suggest that this crisis is due to the increasing hardships brought about by the end of Christendom in the West. However, placing pastors in a narrative of mounting marginalization and victimization does not explain the vibrant and dynamic nature of pastoral ministry in other times and in other global contexts that are less than optimal.
Instead, this project argues that pastoral identity suffers, at the hands of modern metaphors for ministry, because those metaphors fail to cultivate the pastor’s ability to behold Beauty. To say this is to make the bold claim that the crisis facing pastoral identity is at its heart a crisis of aesthetics; buy which h I mean, the ability of pastors to apprehend, thorough the senses, the beauty of God and God’s world revealed supremely in the person and work of Jesus Christ
This project is organized in three parts: Beauty, Gift, and Metaphor. The first section traces the loss of Beauty in the world and in the parish. It explores what difference this has made to pastoral ministry as it relates to the pursuit of the two other transcendentals, Truth and Goodness. Second, with the lost ability to behold the Beauty of the Lord comes an anemic understanding of pastoral ministry as charism or Gift. The result is a loss of joy (Nehemiah 8:10). Lastly, the third section argues that recovery of a vigorous pastoral identity and ministry requires (1) an honest evaluation of the modern metaphors exerting influence on clergy, (2) a grounding back in the ancient biblical and extra-biblical metaphors that have sustained pastors, and (3) the exploration of new metaphors for ministry that can aid the renewal of the pastor’s ability to behold the beauty of the Lord.The art of faith in a world of progress : from transcendence to immanenceWilson, Davidhttps://hdl.handle.net/10023/147572019-03-29T13:41:34Z2017-06-20T00:00:00ZThis thesis examines what the visual art of Christian faith might
reveal, and teach us, about the living art of faith in a world characterised
by progress. The argument focuses on two prominent visual artists from
the nineteenth century - William McTaggart (1835-1910) and William
Dyce (1806 – 1864) - and two late twentieth century painters: Andy
Goldsworthy (b. 1956) and Peter Howson (b. 1958).
The principal contribution then, of the thesis is the sustained
analysis of works of art as sites of religious meaning; works that do not
simply reflect or echo their contexts (although this is clearly the case) but
also, through the particular, may transform our understanding of those
contexts and, in terms of the art of faith, may prophetically offer new
ways of relating to faith in times in which faith is challenged in various
ways. After setting the scene with a substantial treatment of the tensions
in Victorian society (Chapter 1), the thesis then builds its arguments
through close interpretations of the works of William McTaggart
(Chapter 2) and William Dyce (Chapter 3) in the central part of the thesis.
In Chapter 4, the argument moves to the contemporary. After a short
introduction to the secularism, or unattached belief, arguably
characteristic of modern Britain (4.1), the thesis presents a close analysis
of Andy Goldsworthy (4.2) and Peter Howson (4.3). In the conclusion, I
set up a comparison between these two contemporary Scottish artists and
their Victorian forbears.
Electronic version excludes material for which permission has not been granted by the rights holder
2017-06-20T00:00:00ZWilson, DavidThis thesis examines what the visual art of Christian faith might
reveal, and teach us, about the living art of faith in a world characterised
by progress. The argument focuses on two prominent visual artists from
the nineteenth century - William McTaggart (1835-1910) and William
Dyce (1806 – 1864) - and two late twentieth century painters: Andy
Goldsworthy (b. 1956) and Peter Howson (b. 1958).
The principal contribution then, of the thesis is the sustained
analysis of works of art as sites of religious meaning; works that do not
simply reflect or echo their contexts (although this is clearly the case) but
also, through the particular, may transform our understanding of those
contexts and, in terms of the art of faith, may prophetically offer new
ways of relating to faith in times in which faith is challenged in various
ways. After setting the scene with a substantial treatment of the tensions
in Victorian society (Chapter 1), the thesis then builds its arguments
through close interpretations of the works of William McTaggart
(Chapter 2) and William Dyce (Chapter 3) in the central part of the thesis.
In Chapter 4, the argument moves to the contemporary. After a short
introduction to the secularism, or unattached belief, arguably
characteristic of modern Britain (4.1), the thesis presents a close analysis
of Andy Goldsworthy (4.2) and Peter Howson (4.3). In the conclusion, I
set up a comparison between these two contemporary Scottish artists and
their Victorian forbears.Detritus and the ritualized theatre of the modern WestEdelman, Joshua A.https://hdl.handle.net/10023/146102019-03-29T13:45:54Z2004-01-01T00:00:00ZWhile theatrical performance is not an inherently religious act, the similarities between public, performed storytelling and religious ritual have been much noticed. Theologians talk about the Incarnation and the Christian life in performative terms, anthropologists have long used a theatrical metaphor to describe the workings of ritual, and modern theatricalists often use the language of ritual to explain theatrical potency. This dissertation surveys and critiques the ways these metaphors have been used in theology, anthropology, and theatrical studies, viewing theatre as an example of a meaningful cultural practice in the sense developed by Pierre Bourdieu and applied to ritual by Catherine Bell. It suggests problems in many common understandings of the ritual/theatrical overlap and proposes instead a particular strand of modern Western theatrical practice that has been subject to Bellian ritualization. This Ritualized Theatre of the Modern West is characterized above all by the presence of detritus: objects whose meaning and potency exceed the parameters established by their context and which are function and are recognized simultaneously as sacraments and as junk. This strand is explored with examples from the work of Samuel Beckett, Tony Kushner, and Glen Berger. In addition, this dissertation argues that the theatre provides a counterexample to Bell and Bourdieu's contention that a practice must necessarily misrecognize its actual effects. The Brechtian insistence that theatrical performance include an acknowledgement of its own conditions of production has led to the incorporation of a discourse about the theatre into theatrical practice itself. The Ritualized Theatre can thus provide a case study of what happens to a meaning-making practice when it ceases to misrecognize its own ends.
2004-01-01T00:00:00ZEdelman, Joshua A.While theatrical performance is not an inherently religious act, the similarities between public, performed storytelling and religious ritual have been much noticed. Theologians talk about the Incarnation and the Christian life in performative terms, anthropologists have long used a theatrical metaphor to describe the workings of ritual, and modern theatricalists often use the language of ritual to explain theatrical potency. This dissertation surveys and critiques the ways these metaphors have been used in theology, anthropology, and theatrical studies, viewing theatre as an example of a meaningful cultural practice in the sense developed by Pierre Bourdieu and applied to ritual by Catherine Bell. It suggests problems in many common understandings of the ritual/theatrical overlap and proposes instead a particular strand of modern Western theatrical practice that has been subject to Bellian ritualization. This Ritualized Theatre of the Modern West is characterized above all by the presence of detritus: objects whose meaning and potency exceed the parameters established by their context and which are function and are recognized simultaneously as sacraments and as junk. This strand is explored with examples from the work of Samuel Beckett, Tony Kushner, and Glen Berger. In addition, this dissertation argues that the theatre provides a counterexample to Bell and Bourdieu's contention that a practice must necessarily misrecognize its actual effects. The Brechtian insistence that theatrical performance include an acknowledgement of its own conditions of production has led to the incorporation of a discourse about the theatre into theatrical practice itself. The Ritualized Theatre can thus provide a case study of what happens to a meaning-making practice when it ceases to misrecognize its own ends.Excellence in Scottish church musicStevenson, Williamhttps://hdl.handle.net/10023/144732019-03-29T13:47:04Z2003-01-01T00:00:00ZTwo propositions are advanced in the present study: firstly, national, not theological, attitudes have been the main influence on Scottish church music from the earliest days to the present; secondly, the present vitality of Scottish music can be traced back to a 19th-century search for musical excellence in church services by clergy, precentors and organists. Until the 19th century Scottish church music reflected a national indifference to music in general. Neither in pre-Reformation nor post-Reformation times is there completely convincing evidence of high-quality secular musical activity before a brief, if brilliant, period in Edinburgh during the late 18th century. Improvements in the national awareness of classical music came as a result of sweeping changes the Scottish churches had to make when they confronted the scientific and philosophical revolutions of the 19th century. Despite some resistance on the part of congregations, music came to be seen as a way of emphasising confidence and solidarity in the Christian faith. Thereafter more and more expert musicians were attracted to work in Scottish churches with long-term benefits for the churches themselves and for the community in which many of then worked as teachers and administrators. With a greater awareness of the potential benefits of music making, Scottish church and school soon began to regard musical excellence not only as desirable but also as a rationale - excellence equals truth. The pursuit of excellence on the part of leading clergy and church musicians from the late 19th century to the present, which has done so much for the musical health of the nation, has recently given rise to increasing concerns about accessibility. These concerns have fundamental implications for the music of the Scottish Church.
2003-01-01T00:00:00ZStevenson, WilliamTwo propositions are advanced in the present study: firstly, national, not theological, attitudes have been the main influence on Scottish church music from the earliest days to the present; secondly, the present vitality of Scottish music can be traced back to a 19th-century search for musical excellence in church services by clergy, precentors and organists. Until the 19th century Scottish church music reflected a national indifference to music in general. Neither in pre-Reformation nor post-Reformation times is there completely convincing evidence of high-quality secular musical activity before a brief, if brilliant, period in Edinburgh during the late 18th century. Improvements in the national awareness of classical music came as a result of sweeping changes the Scottish churches had to make when they confronted the scientific and philosophical revolutions of the 19th century. Despite some resistance on the part of congregations, music came to be seen as a way of emphasising confidence and solidarity in the Christian faith. Thereafter more and more expert musicians were attracted to work in Scottish churches with long-term benefits for the churches themselves and for the community in which many of then worked as teachers and administrators. With a greater awareness of the potential benefits of music making, Scottish church and school soon began to regard musical excellence not only as desirable but also as a rationale - excellence equals truth. The pursuit of excellence on the part of leading clergy and church musicians from the late 19th century to the present, which has done so much for the musical health of the nation, has recently given rise to increasing concerns about accessibility. These concerns have fundamental implications for the music of the Scottish Church.Children as victims of social violence : a practical theological approachBaltodano, Mireyahttps://hdl.handle.net/10023/144252019-03-29T13:42:36Z1996-07-01T00:00:00Z1996-07-01T00:00:00ZBaltodano, MireyaProverbs 9 : towards a better understanding of the complex relationship between the Hebrew, Greek, Armenian and Latin textsRiccardi, Yleniahttps://hdl.handle.net/10023/143322023-03-20T16:49:38Z2017-12-07T00:00:00ZIn the first part of this thesis, most of the scholarly research on the textual history of the Hebrew and the Greek text was analysed, resulting in the ‘Status Quaestionis’. As there has not yet been a critical edition for the Greek text of the ‘Book of Proverbs’ published, it was not an easy task to distinguish between, on the one hand, the Old Greek, and the later strata of revisions and text developments.
In order to understand the Greek text, its textual tradition and especially its relationship with its Vorlage, it was necessary to study the translation technique of the translator. This research was done in chapter 2, where every verse was studied, word by word, phrase by phrase, and sentence by sentence, comparing the Greek text with the Hebrew and, in relevant sections, retroverting the Greek back in Hebrew. At the end of chapter 2, we have summarised where the Old Greek demonstrates its fine capacity for translating Hebrew text to Greek and where the Old Greek reflects a Hebrew Vorlage which is different from the Masoretic Text.
Then, in chapter 3, we considered both the Latin and Armenian texts. Whereas the ‘Vetus Latina’ and the Armenian text are both daughter versions of the LXX text, we have demonstrated that they both stand, at least with regard to ‘Proverbs’ chapter 9, in the hexaplaric tradition of the Greek text. We have also demonstrated that, whereas the Vulgate has been traditionally considered to be reflecting the MT text, there is now evidence that the Vulgate is actually a mixed text, at least with regard to ‘Proverbs’ 9.
2017-12-07T00:00:00ZRiccardi, YleniaIn the first part of this thesis, most of the scholarly research on the textual history of the Hebrew and the Greek text was analysed, resulting in the ‘Status Quaestionis’. As there has not yet been a critical edition for the Greek text of the ‘Book of Proverbs’ published, it was not an easy task to distinguish between, on the one hand, the Old Greek, and the later strata of revisions and text developments.
In order to understand the Greek text, its textual tradition and especially its relationship with its Vorlage, it was necessary to study the translation technique of the translator. This research was done in chapter 2, where every verse was studied, word by word, phrase by phrase, and sentence by sentence, comparing the Greek text with the Hebrew and, in relevant sections, retroverting the Greek back in Hebrew. At the end of chapter 2, we have summarised where the Old Greek demonstrates its fine capacity for translating Hebrew text to Greek and where the Old Greek reflects a Hebrew Vorlage which is different from the Masoretic Text.
Then, in chapter 3, we considered both the Latin and Armenian texts. Whereas the ‘Vetus Latina’ and the Armenian text are both daughter versions of the LXX text, we have demonstrated that they both stand, at least with regard to ‘Proverbs’ chapter 9, in the hexaplaric tradition of the Greek text. We have also demonstrated that, whereas the Vulgate has been traditionally considered to be reflecting the MT text, there is now evidence that the Vulgate is actually a mixed text, at least with regard to ‘Proverbs’ 9.An exploration of theoretical space within ritual : with specific reference to the funerals of the Church of England and their importance in the grief and bereavement processRichardson, Rebecca E.https://hdl.handle.net/10023/142582019-03-29T13:40:31Z2003-01-01T00:00:00ZThis paper explores the importance of ritual space in the process of grief and
bereavement. Ritual has so far been considered either in terms of Turner’s processual
symbolic analysis; or Shorter’s / Eliade’s circular understanding. In light of Grimes
(2000) recent criticisms that Turner’s linear paradigm can only be considered as
applicable to non-western ritual activity, I will examine the potential in combining
both circular and linear interpretations to suggest a new model that can be applied to
contemporary western ritual life.
1 transpose Shorter’s psychological framework onto Turners anthropological focus.
The resultant model focuses upon the theoretical space created. Focusing upon the
recent liturgical developments within the funeral provisions of the Church of England
I will use the model to explore the use of the funeral rite to those suffering loss. I will
argue that the space within the ritual process allows one to connect with an archetypal
sense of loss and grief; However, the processual nature of our ritual activity ensures
we do not remain frozen in that place.
2003-01-01T00:00:00ZRichardson, Rebecca E.This paper explores the importance of ritual space in the process of grief and
bereavement. Ritual has so far been considered either in terms of Turner’s processual
symbolic analysis; or Shorter’s / Eliade’s circular understanding. In light of Grimes
(2000) recent criticisms that Turner’s linear paradigm can only be considered as
applicable to non-western ritual activity, I will examine the potential in combining
both circular and linear interpretations to suggest a new model that can be applied to
contemporary western ritual life.
1 transpose Shorter’s psychological framework onto Turners anthropological focus.
The resultant model focuses upon the theoretical space created. Focusing upon the
recent liturgical developments within the funeral provisions of the Church of England
I will use the model to explore the use of the funeral rite to those suffering loss. I will
argue that the space within the ritual process allows one to connect with an archetypal
sense of loss and grief; However, the processual nature of our ritual activity ensures
we do not remain frozen in that place.Τὸ βδἐλυγμα tὴζ ἐρημὡδ εωv in Mark 13:14; its historical reference and its impact in Mark 13 and in the context of Mark's gospelSuch, W. A.https://hdl.handle.net/10023/141492019-03-29T13:52:08Z1998-03-01T00:00:00ZIn spite of the wealth of material on Mark 13:14 the phrase [greek characters] has not been syntactically exegeted sufficiently in respect to chapter 13, nor its place assessed in the formation of Mark's gospel. Our study demonstrates the fundamental significance of v.14 as the syntactical focal point of vv.5-13, that content, temporal indicators and link words are shaped syntactically in w.5-13 to peak at v.14, and that [greek characters] is uniquely to of v.4. A realization of this connection is the single indispensable clue unlocking eschatological notions in chapter 13. Further, by positing that v.14, coupled with v.26-27, produces a double focus in the chapter, we demonstrate its importance for vv.15-37. The advent of [greek characters] is the sign launching the end-time setting in motion an imminent parousia. This sign is connected with the Jerusalem temple's destruction by the Roman commander Titus in September 70 C.E. Titus is the referent in 13:14, though our contention is that originally in pre-Markan material in v.l4, the reference was to the crisis in 39-41 C.E. when the emperor Gaius Caligula attempted to erect an image of himself in the temple in Jerusalem. Mark obtained material from this episode and adapted it to indicate not the deified image of a Roman emperor but an individual abominator, Titus, who was [greek characters]. An examination of Josephus' War demonstrates that Judeans inhabiting the region after September 70 C.E. were in a position to flee according to 13:14b. Mark's Jewish Gentile community, located in Syria or one of the Transjordanian Hellenistic cities, must brace itself for a worsening period of turmoil in the light of the operational end-time sign in the temple in Jerusalem. The task of the community is to proclaim the gospel among the nations (13:10). Their final vindication will occur with the parousia of the Son of Man.
1998-03-01T00:00:00ZSuch, W. A.In spite of the wealth of material on Mark 13:14 the phrase [greek characters] has not been syntactically exegeted sufficiently in respect to chapter 13, nor its place assessed in the formation of Mark's gospel. Our study demonstrates the fundamental significance of v.14 as the syntactical focal point of vv.5-13, that content, temporal indicators and link words are shaped syntactically in w.5-13 to peak at v.14, and that [greek characters] is uniquely to of v.4. A realization of this connection is the single indispensable clue unlocking eschatological notions in chapter 13. Further, by positing that v.14, coupled with v.26-27, produces a double focus in the chapter, we demonstrate its importance for vv.15-37. The advent of [greek characters] is the sign launching the end-time setting in motion an imminent parousia. This sign is connected with the Jerusalem temple's destruction by the Roman commander Titus in September 70 C.E. Titus is the referent in 13:14, though our contention is that originally in pre-Markan material in v.l4, the reference was to the crisis in 39-41 C.E. when the emperor Gaius Caligula attempted to erect an image of himself in the temple in Jerusalem. Mark obtained material from this episode and adapted it to indicate not the deified image of a Roman emperor but an individual abominator, Titus, who was [greek characters]. An examination of Josephus' War demonstrates that Judeans inhabiting the region after September 70 C.E. were in a position to flee according to 13:14b. Mark's Jewish Gentile community, located in Syria or one of the Transjordanian Hellenistic cities, must brace itself for a worsening period of turmoil in the light of the operational end-time sign in the temple in Jerusalem. The task of the community is to proclaim the gospel among the nations (13:10). Their final vindication will occur with the parousia of the Son of Man.Latin Gospel exegesis and the Gospel glosses in the thirteenth-century Old French translation of the BibleHiggleton, Elaine Patriciahttps://hdl.handle.net/10023/141262019-03-29T13:48:57Z1993-07-01T00:00:00ZThis thesis investigates an aspect of the first complete translation of the Bible into French. It shows how the study of the Gospels glosses, hitherto considered of secondary importance by scholars, increases our understanding of the date and context of this translation. This thesis takes two complementary approaches to the gloss material: (a) a study of the likely Latin sources for these glosses, and (b) an investigation into their recurring themes and rhetorical construction, as a way of showing how far they fit into the tradition of Latin exegesis. Chapter one surveys existing scholarship and presents the methodology of the thesis. Chapter two is a handlist of Latin commentaries consulted. In chapters three to six, the main body of the thesis, a comparison is made between Latin gloss material from these commentaries and corresponding glosses in the French Gospels, Chapter seven presents the broad patterns which have emerged from this study, discussing the use of material and rhetorical techniques, as well as identifying remaining problems, namely, those of other types of source-text, and the question of multiple translators. Chapter eight contains a summary of the conclusions reached, and discusses the implications of these for our knowledge of this Bible translation. The glossator is revealed as someone with access to exegesis from several different traditions, not just commentaries, and as a person trained in Latin commentary technique, which he adapted for writing in the vernacular. The glossator is shown not to have copied literally from commentaries or other texts, but to have used material thoughtfully, and reworked it for his own purposes. That the glossator was learned, and that his glosses fit into the Latin exegetical tradition, are the major findings of this thesis, challenging previously-held views as to the fundamental worthlessness of these glosses.
1993-07-01T00:00:00ZHiggleton, Elaine PatriciaThis thesis investigates an aspect of the first complete translation of the Bible into French. It shows how the study of the Gospels glosses, hitherto considered of secondary importance by scholars, increases our understanding of the date and context of this translation. This thesis takes two complementary approaches to the gloss material: (a) a study of the likely Latin sources for these glosses, and (b) an investigation into their recurring themes and rhetorical construction, as a way of showing how far they fit into the tradition of Latin exegesis. Chapter one surveys existing scholarship and presents the methodology of the thesis. Chapter two is a handlist of Latin commentaries consulted. In chapters three to six, the main body of the thesis, a comparison is made between Latin gloss material from these commentaries and corresponding glosses in the French Gospels, Chapter seven presents the broad patterns which have emerged from this study, discussing the use of material and rhetorical techniques, as well as identifying remaining problems, namely, those of other types of source-text, and the question of multiple translators. Chapter eight contains a summary of the conclusions reached, and discusses the implications of these for our knowledge of this Bible translation. The glossator is revealed as someone with access to exegesis from several different traditions, not just commentaries, and as a person trained in Latin commentary technique, which he adapted for writing in the vernacular. The glossator is shown not to have copied literally from commentaries or other texts, but to have used material thoughtfully, and reworked it for his own purposes. That the glossator was learned, and that his glosses fit into the Latin exegetical tradition, are the major findings of this thesis, challenging previously-held views as to the fundamental worthlessness of these glosses.The criteria of judgement in the Gospel according to St. MatthewLeckie, Joseph Loganhttps://hdl.handle.net/10023/141222019-03-29T13:50:36Z1979-10-01T00:00:00ZAn introduction gives weight to the contention that the topic has been neglected. Chap. 1 fixes the date of writing between A.D. 90 - 100. Provenance in Tyre or Sidon seems likely. No firm conclusion is reached regarding authorship, but the two-editor hypothesis, is favoured as is the idea of a School of Matthew. Some points of similarity are found between Matthew and other writings of about his period. It is considered a strong possibility that Matthew carried on a polemic against the Jewish community at Jamnia. Chap. 2 deals with the criteria of judgement emerging from the Sermon on the Mount: savourless salt, an absence of the inner resources which produce good works; lack of the righteousness which exceeds that of the scribes and Pharisees; anger and abusive and condemnatory speech; adultery in the heart; divorce; lack of forgiveness to a brother; the parsimonious eye with the possibility of duplicity; censoriousness; the wide gate and the broad a likely meaning of which is lack of repentance; false disciples and false prophets whose verbal affirmations and even wonderful works are not matched by their conduct; disobedience to Jesus' teaching. In Chap. 5 attention is directed to disbelief in and rejection of Jesus and his mighty works which culminate in the unforgivable sin. This is closely associated with and virtually equivalent to rejecting his disciples (this matter recurs in chap. 4). Autonomous religion is condemned (15.13, 14; 23 passim). Rejection of the King's invitation also figures and the meaning of the wedding garment in 22.11-14 is considered. Hypocrisy and its ramifications are dealt with. Want of vigilance, some of it a sort of bland unawareness, some of it resulting in ungodly, profligate, cruel and tyrannous behaviour also appears. Lack of watchfulness reappears in chap. 4 with emphasis on sham religion. Considerable space is given to the meaning, if any, of the oil (25.1-13). Next cones failure to use one's spiritual gift and finally, lack of charity in the most elementary form to those who are, it is held, Jesus' lowliest disciples. A conclusion attempts to show that wrong attitude is all-embracing and that rejection of Jesus and/or his disciples is the next most significant criterion of judgement with lack of repentance ranking almost equally. Twelve appendices attempt to give background to some material which vas only adumbrated in the text or treated less fully than it deserved owing to limitations of space.
1979-10-01T00:00:00ZLeckie, Joseph LoganAn introduction gives weight to the contention that the topic has been neglected. Chap. 1 fixes the date of writing between A.D. 90 - 100. Provenance in Tyre or Sidon seems likely. No firm conclusion is reached regarding authorship, but the two-editor hypothesis, is favoured as is the idea of a School of Matthew. Some points of similarity are found between Matthew and other writings of about his period. It is considered a strong possibility that Matthew carried on a polemic against the Jewish community at Jamnia. Chap. 2 deals with the criteria of judgement emerging from the Sermon on the Mount: savourless salt, an absence of the inner resources which produce good works; lack of the righteousness which exceeds that of the scribes and Pharisees; anger and abusive and condemnatory speech; adultery in the heart; divorce; lack of forgiveness to a brother; the parsimonious eye with the possibility of duplicity; censoriousness; the wide gate and the broad a likely meaning of which is lack of repentance; false disciples and false prophets whose verbal affirmations and even wonderful works are not matched by their conduct; disobedience to Jesus' teaching. In Chap. 5 attention is directed to disbelief in and rejection of Jesus and his mighty works which culminate in the unforgivable sin. This is closely associated with and virtually equivalent to rejecting his disciples (this matter recurs in chap. 4). Autonomous religion is condemned (15.13, 14; 23 passim). Rejection of the King's invitation also figures and the meaning of the wedding garment in 22.11-14 is considered. Hypocrisy and its ramifications are dealt with. Want of vigilance, some of it a sort of bland unawareness, some of it resulting in ungodly, profligate, cruel and tyrannous behaviour also appears. Lack of watchfulness reappears in chap. 4 with emphasis on sham religion. Considerable space is given to the meaning, if any, of the oil (25.1-13). Next cones failure to use one's spiritual gift and finally, lack of charity in the most elementary form to those who are, it is held, Jesus' lowliest disciples. A conclusion attempts to show that wrong attitude is all-embracing and that rejection of Jesus and/or his disciples is the next most significant criterion of judgement with lack of repentance ranking almost equally. Twelve appendices attempt to give background to some material which vas only adumbrated in the text or treated less fully than it deserved owing to limitations of space.The theme of blindness and sight in the Gospel according to MarkJohn, Earl Sidneyhttps://hdl.handle.net/10023/141122019-03-29T13:47:01Z1972-05-01T00:00:00Z1972-05-01T00:00:00ZJohn, Earl SidneyPhiloxenus of Mabbug: fragments of the commentary on the Evangelists Matthew and LukeWatt, John Williamhttps://hdl.handle.net/10023/141092019-03-29T13:42:32Z1974-07-01T00:00:00Z1974-07-01T00:00:00ZWatt, John WilliamThe crowds in the Gospel of MatthewCousland, J. R. C.https://hdl.handle.net/10023/141062019-03-29T13:54:00Z1992-07-01T00:00:00ZOf the three major groups in Matthew's gospel, the disciples, the Jewish leaders and the crowds, it is the last of these, the crowds, which is most ambiguous. While the disposition of the disciples and the Jewish leaders toward Jesus is readily apparent, it is less so with the crowds. They have been characterized as ambivalent in their relationship to Jesus, and this ambivalence is borne out by the fact that some scholars have readily interpreted them in a negative light, others in a more positive light. As neither of these interpretations is especially compelling, the problem of the crowds has reached a critical impasse. It is the intention of this work to resolve this impasse, and explain the ambiguities of Matthew's portrayal, by offering a full-fledged examination of Matthew's understanding of the ὄχλοι.
It begins by analyzing Matthew's use of the word ὄχλος, and determines that this word alone is used to refer to the crowds, and denotes a specific group. Matthew does rely on his sources for his portrayal of the crowds, but he has both clarified and stylized the portrayal. When Matthew's contradictory mission directives are analyzed, it emerges that the crowds are Jewish. After defining the crowds, it goes on to examine the crowds' actions and statements. It begins with a discussion of the crowds following of Jesus, and determines that the crowds follow Jesus not out of a "qualitative allegiance", but because they are needy. The crowds' astonishment in the face of Jesus' words and deeds does not indicate commitment on their part, but rather an incipient favourable response to Jesus. Their use of the title "Son of David" indicates a growing insight into Jesus' true nature, but one that ultimately fails to develop. Their designation of Jesus as "a prophet" indicates the inadequacy of their perceptions. It also adumbrates their final rejection of Jesus, a rejection which culminates in their joining with their leaders to accept responsibility for Jesus' death. The reproaches levelled against the crowds by Jesus in chapter 13 do not readily fit in with this portrayal of the crowds of Jesus' day, and are best seen as referring to the experience of Matthew's church. When the crowds are examined in the timeframe of Matthew's church, they are best regarded as Jews, and not members of Matthew's church. They are attracted to the church because of its authority to heal and forgive sins. They attach themselves to the community in large numbers, listen to the church's kerygma, but ultimately fall away when the church loses its thaumaturgic ability. Persecution by the Jewish leaders, particularly the Pharisees, may have provoked this crisis. After this, the crowds no longer heed the community's message, and appear to fall back under the sway of the Pharisees. Matthew's church reproaches the crowd for its obduracy, and embarks on its mission to all nations. The ambiguity in Matthew's depiction of the crowds is the result of two factors. In his portrayal of the crowds of Jesus' day, the ὄχλοι are used with two contradictory intentions in mind. On the one hand, they are used christologically to enhance the picture of Jesus, and to represent the side of Israel which welcomes its messiah. On the other hand, they are used apologetically, to show how Israel missed its messiah and ended up putting him to death. The second reason for the ambiguity of Matthew's account, is that the crowds sometimes, particularly in Matthew 13, represent the crowds of Matthew's day. This juxtaposition of the two temporal levels produces a refracted picture of the crowds, which also makes them appear ambiguous.
1992-07-01T00:00:00ZCousland, J. R. C.Of the three major groups in Matthew's gospel, the disciples, the Jewish leaders and the crowds, it is the last of these, the crowds, which is most ambiguous. While the disposition of the disciples and the Jewish leaders toward Jesus is readily apparent, it is less so with the crowds. They have been characterized as ambivalent in their relationship to Jesus, and this ambivalence is borne out by the fact that some scholars have readily interpreted them in a negative light, others in a more positive light. As neither of these interpretations is especially compelling, the problem of the crowds has reached a critical impasse. It is the intention of this work to resolve this impasse, and explain the ambiguities of Matthew's portrayal, by offering a full-fledged examination of Matthew's understanding of the ὄχλοι.
It begins by analyzing Matthew's use of the word ὄχλος, and determines that this word alone is used to refer to the crowds, and denotes a specific group. Matthew does rely on his sources for his portrayal of the crowds, but he has both clarified and stylized the portrayal. When Matthew's contradictory mission directives are analyzed, it emerges that the crowds are Jewish. After defining the crowds, it goes on to examine the crowds' actions and statements. It begins with a discussion of the crowds following of Jesus, and determines that the crowds follow Jesus not out of a "qualitative allegiance", but because they are needy. The crowds' astonishment in the face of Jesus' words and deeds does not indicate commitment on their part, but rather an incipient favourable response to Jesus. Their use of the title "Son of David" indicates a growing insight into Jesus' true nature, but one that ultimately fails to develop. Their designation of Jesus as "a prophet" indicates the inadequacy of their perceptions. It also adumbrates their final rejection of Jesus, a rejection which culminates in their joining with their leaders to accept responsibility for Jesus' death. The reproaches levelled against the crowds by Jesus in chapter 13 do not readily fit in with this portrayal of the crowds of Jesus' day, and are best seen as referring to the experience of Matthew's church. When the crowds are examined in the timeframe of Matthew's church, they are best regarded as Jews, and not members of Matthew's church. They are attracted to the church because of its authority to heal and forgive sins. They attach themselves to the community in large numbers, listen to the church's kerygma, but ultimately fall away when the church loses its thaumaturgic ability. Persecution by the Jewish leaders, particularly the Pharisees, may have provoked this crisis. After this, the crowds no longer heed the community's message, and appear to fall back under the sway of the Pharisees. Matthew's church reproaches the crowd for its obduracy, and embarks on its mission to all nations. The ambiguity in Matthew's depiction of the crowds is the result of two factors. In his portrayal of the crowds of Jesus' day, the ὄχλοι are used with two contradictory intentions in mind. On the one hand, they are used christologically to enhance the picture of Jesus, and to represent the side of Israel which welcomes its messiah. On the other hand, they are used apologetically, to show how Israel missed its messiah and ended up putting him to death. The second reason for the ambiguity of Matthew's account, is that the crowds sometimes, particularly in Matthew 13, represent the crowds of Matthew's day. This juxtaposition of the two temporal levels produces a refracted picture of the crowds, which also makes them appear ambiguous.The 'Durham Ritual' (Durham Ms. A. IV. 19) and its place in the development of collectars, 8th-12th centuriesCorrêa, Alicia Michelle Hartinghttps://hdl.handle.net/10023/141032019-03-29T13:42:48Z1988-07-01T00:00:00ZFew liturgical historians are aware that a book of collects for the Divine Offices formed part of the service-books owned by a monk or priest during the late eighth to the end of the twelfth century. Conciliar decrees and liturgical rules remain silent about its function and development. On account of the paucity of information from the non-liturgical evidence, one can only formulate an idea about the collectar from the surviving manuscripts. The Durham Cathedral Library, Ms.A.IV.19, misnamed the 'Durham Ritual', is the earliest collectar to have survived in England. It has been tentatively dated to the early tenth century, written in the south of England from an unknown exemplar. At least five continental collectars pre-date the Durham Collectar. This number increases substantially in the eleventh century, when the Leofric Collectar and Wulfstan Portiforium, the better-known English collectars, were written. By the twelfth century, the collectar is still used; but its association is so intertwined with other office material that it is but a small step away from the breviary. In an effort to place the Durham Collectar within the development of collectars, the surviving manuscripts prior to the twelfth century have been examined. No standard collectar ever materialized. The 'pure collectar' of the eighth century extracted only the extraneous prayers from the mass-set of a single sacramentary. By the ninth century, some of the more important mass prayers were introduced, in particuliar, the collecta. Both Gelasian and Gregorian prayers were extracted, possibly reflecting the more complex structure of the sacramentary source. At the turn of the century, the capitula, or short chapter readings from the Bible, were also added. The Durham Collectar represents this primitive stage, before the prayers and chapters were divided into offices. The exemplar of the DC adhered closely to its sacramentary source. Textual analysis of the prayers, in particular those for All Saints and St. Martin, among others, indicate that this sacramentary lay very close to Tours and the compositions of Alcuin. These continental affiliations and its primitive organization place the DC at odds with the tenth- and eleventh-century English service-books. This may explain the treatment it received in England. It was sent northwards soon after it was hastily copied in southern England by a scribe who was not trained in a Winchester scriptorium. At Chester-le-Street, members of the Cuthbert community added other office material and educational texts. By c.970, it was glossed by Provost Aldred, the famous glossator of the Lindisfarne Gospels.
1988-07-01T00:00:00ZCorrêa, Alicia Michelle HartingFew liturgical historians are aware that a book of collects for the Divine Offices formed part of the service-books owned by a monk or priest during the late eighth to the end of the twelfth century. Conciliar decrees and liturgical rules remain silent about its function and development. On account of the paucity of information from the non-liturgical evidence, one can only formulate an idea about the collectar from the surviving manuscripts. The Durham Cathedral Library, Ms.A.IV.19, misnamed the 'Durham Ritual', is the earliest collectar to have survived in England. It has been tentatively dated to the early tenth century, written in the south of England from an unknown exemplar. At least five continental collectars pre-date the Durham Collectar. This number increases substantially in the eleventh century, when the Leofric Collectar and Wulfstan Portiforium, the better-known English collectars, were written. By the twelfth century, the collectar is still used; but its association is so intertwined with other office material that it is but a small step away from the breviary. In an effort to place the Durham Collectar within the development of collectars, the surviving manuscripts prior to the twelfth century have been examined. No standard collectar ever materialized. The 'pure collectar' of the eighth century extracted only the extraneous prayers from the mass-set of a single sacramentary. By the ninth century, some of the more important mass prayers were introduced, in particuliar, the collecta. Both Gelasian and Gregorian prayers were extracted, possibly reflecting the more complex structure of the sacramentary source. At the turn of the century, the capitula, or short chapter readings from the Bible, were also added. The Durham Collectar represents this primitive stage, before the prayers and chapters were divided into offices. The exemplar of the DC adhered closely to its sacramentary source. Textual analysis of the prayers, in particular those for All Saints and St. Martin, among others, indicate that this sacramentary lay very close to Tours and the compositions of Alcuin. These continental affiliations and its primitive organization place the DC at odds with the tenth- and eleventh-century English service-books. This may explain the treatment it received in England. It was sent northwards soon after it was hastily copied in southern England by a scribe who was not trained in a Winchester scriptorium. At Chester-le-Street, members of the Cuthbert community added other office material and educational texts. By c.970, it was glossed by Provost Aldred, the famous glossator of the Lindisfarne Gospels.Luke's preface and the synoptic problemScott, James W.https://hdl.handle.net/10023/141012018-06-15T09:32:11Z1986-07-01T00:00:00ZThe preface to Luke's gospel (Lk. 1:1-4), when properly exegeted, says this: "(1) Since many have undertaken to draw up a narrative account of the things that are well-established among us, (2) just as those who from the beginning have been eyewitnesses and servants of the word have handed them down to us, (3) I have decided, for my part, having been a follower of them all for a long time, to write an accurate narrative for you, most excellent Theophilus, (4) in order that you may know what is certain with regard to the matters in which you have been instructed." Luke's claim to have been a follower of the apostles (vs. 3), and thus conversant with their oral gospel tradition (vs. 2), is confirmed by an ecclesiastical tradition that can be traced back to one of those very apostles, Luke implies that he did not use written sources in the composition of his gospel, for unlike ancient historians who did use written sources, he does not acknowledge any use of his predecessors' narratives. In writing "an accurate narrative" he would not have relied upon what he considered to be the inaccurate narratives of his predecessors. Luke indicates that his gospel records the oral tradition that he has learned directly from the apostles. The leading theories of synoptic origins tend to collapse into an oral theory under the weight of Luke's literary independence. The arguments hitherto advanced against the oral theory are inadequate. The oral tradition consisted of a basic narrative tradition (which is reconstructed) and a body of independent tradition. Luke and Matthew drew upon both traditions, but Hark confined himself to the former. Our two-tradition theory is corroborated, especially in comparison with the standard two-source theory, try various literary and stylistic phenomena.
1986-07-01T00:00:00ZScott, James W.The preface to Luke's gospel (Lk. 1:1-4), when properly exegeted, says this: "(1) Since many have undertaken to draw up a narrative account of the things that are well-established among us, (2) just as those who from the beginning have been eyewitnesses and servants of the word have handed them down to us, (3) I have decided, for my part, having been a follower of them all for a long time, to write an accurate narrative for you, most excellent Theophilus, (4) in order that you may know what is certain with regard to the matters in which you have been instructed." Luke's claim to have been a follower of the apostles (vs. 3), and thus conversant with their oral gospel tradition (vs. 2), is confirmed by an ecclesiastical tradition that can be traced back to one of those very apostles, Luke implies that he did not use written sources in the composition of his gospel, for unlike ancient historians who did use written sources, he does not acknowledge any use of his predecessors' narratives. In writing "an accurate narrative" he would not have relied upon what he considered to be the inaccurate narratives of his predecessors. Luke indicates that his gospel records the oral tradition that he has learned directly from the apostles. The leading theories of synoptic origins tend to collapse into an oral theory under the weight of Luke's literary independence. The arguments hitherto advanced against the oral theory are inadequate. The oral tradition consisted of a basic narrative tradition (which is reconstructed) and a body of independent tradition. Luke and Matthew drew upon both traditions, but Hark confined himself to the former. Our two-tradition theory is corroborated, especially in comparison with the standard two-source theory, try various literary and stylistic phenomena.Walahfrid Strabo's 'Libellus de exordiis et incrementis quarundam in observationibus ecclesiasticis rerum' : a translation and liturgical commentaryHarting-Corrêa, Alice L.https://hdl.handle.net/10023/140962019-03-29T13:51:01Z1991-07-01T00:00:00ZThis first history of the western liturgy, was written c.842 by Walahfrid Strabo, a cleric from southern Germany. It was probably written to be used in the monastery on the island of Reichenau on Lake Constance (where Walahfrid was abbot from 838-849) as a teaching text for priests who would minister to rural parishes. Often cited but never studied in depth, this is the first translation of the entire text. In the commentary I have attempted to demonstrate that in the middle of the ninth century an intelligent liturgist can give us an accurate and realistic contemporary picture of ecclesiastical and liturgical matters. But unusually Walahfrid presents his material in an evolutionary perspective and with precise citations of his sources, rather in the manner of a modern historian, not in the simple expository or allegorical forms which were more typical of the period. The first part of the libellus examines various features of church buildings per se, such as altars, vocabulary for many architectural features, the use of pictures and images, and the dedication of churches. The second and longer section of De exordiis is a detailed examination of various liturgical aspects of public ceremonies conducted in both churches and monasteries. One of Walahfrid's major concerns in the second half of the libellus is to present the history of the Eucharistic liturgy, with specific references to topics such as fasting, frequency of communion, and the arrangement of the sections of the Mass; another is the origins of certain liturgical actions in baptism, an area which the Carolingians saw in a legislative context, the result of Charlemagne's educational reforms for the clergy, and the proliferation of Christianity throughout the Frankish empire; a third is the development of hymnography, the collection of chants or songs that are neither canonical psalms nor biblical canticles, but enter into the celebration of the liturgy, especially the Liturgy of the Hours (hymns, antiphons, responses, etc.). My comments put Walahfrid's remarks into the wider context of Christian literature, from early Patristic texts up to the innovatory writings of the Carolingian era when the liturgy was in a state of flux, and for monk, priest, scribe, musician, bishop and emperor participation in its development was a lively issue. The detailed examinations of Walahfrid's sources, theological, historical, legislative and literary, are crucial evidence for the transmission of texts and their availability to scholars in the mid-ninth century. I have demonstrated where Walahfrid is in error as a result of the texts he has used or lack of them, where he agrees with modern literature, and where he is the only source. Where it is liturgically relevant, Walahfrid's vocabulary is discussed with reference to both Patristic and Carolingian literature. His use of Greek and Old High German, although well worth intensive study, has not been subjected to detailed analysis in this thesis.
1991-07-01T00:00:00ZHarting-Corrêa, Alice L.This first history of the western liturgy, was written c.842 by Walahfrid Strabo, a cleric from southern Germany. It was probably written to be used in the monastery on the island of Reichenau on Lake Constance (where Walahfrid was abbot from 838-849) as a teaching text for priests who would minister to rural parishes. Often cited but never studied in depth, this is the first translation of the entire text. In the commentary I have attempted to demonstrate that in the middle of the ninth century an intelligent liturgist can give us an accurate and realistic contemporary picture of ecclesiastical and liturgical matters. But unusually Walahfrid presents his material in an evolutionary perspective and with precise citations of his sources, rather in the manner of a modern historian, not in the simple expository or allegorical forms which were more typical of the period. The first part of the libellus examines various features of church buildings per se, such as altars, vocabulary for many architectural features, the use of pictures and images, and the dedication of churches. The second and longer section of De exordiis is a detailed examination of various liturgical aspects of public ceremonies conducted in both churches and monasteries. One of Walahfrid's major concerns in the second half of the libellus is to present the history of the Eucharistic liturgy, with specific references to topics such as fasting, frequency of communion, and the arrangement of the sections of the Mass; another is the origins of certain liturgical actions in baptism, an area which the Carolingians saw in a legislative context, the result of Charlemagne's educational reforms for the clergy, and the proliferation of Christianity throughout the Frankish empire; a third is the development of hymnography, the collection of chants or songs that are neither canonical psalms nor biblical canticles, but enter into the celebration of the liturgy, especially the Liturgy of the Hours (hymns, antiphons, responses, etc.). My comments put Walahfrid's remarks into the wider context of Christian literature, from early Patristic texts up to the innovatory writings of the Carolingian era when the liturgy was in a state of flux, and for monk, priest, scribe, musician, bishop and emperor participation in its development was a lively issue. The detailed examinations of Walahfrid's sources, theological, historical, legislative and literary, are crucial evidence for the transmission of texts and their availability to scholars in the mid-ninth century. I have demonstrated where Walahfrid is in error as a result of the texts he has used or lack of them, where he agrees with modern literature, and where he is the only source. Where it is liturgically relevant, Walahfrid's vocabulary is discussed with reference to both Patristic and Carolingian literature. His use of Greek and Old High German, although well worth intensive study, has not been subjected to detailed analysis in this thesis.Like scales from their eyes : visionary experience in Western Europe from Augustine to the eighth centuryMoreira, Isabel A. M. C.https://hdl.handle.net/10023/140912019-03-29T13:40:49Z1992-07-01T00:00:00ZVision narratives provide important evidence for the social and religious concerns of the society which records them, and are important sources for the mentalité of the period in which they are produced. This thesis provides an historical study of dream and vision narratives from the fourth to eighth centuries, with the hagiographic literature of Gaul and Merovingian Francia as its primary focus. During the period under review, there were important changes in the church's attitude towards the visionary experience. Whereas the fear of heterodoxy led early church Fathers to limit the spiritual authority of visions, by the sixth century in Gaul, dream and vision accounts were an important means by which churchmen could promote monastic and clerical ideals and their spiritual authority. Vision accounts were an important tool in the pastoral concerns of the clergy, enabling them to resolve or perpetuate disputes, smooth the process of Christianization, and provide imaged evidence of Christian doctrine. Dreams and visions confirmed the praesentia of saints at their tombs and at the site of their relics, and confirmed the role of the episcopate as their guardians and representatives. These issues are examined with special reference to the writings of Gregory of Tours in the sixth century. The effectiveness with which visions framed the deeds of the saints and conveyed impressions of spirituality is also examined over a broad sampling of Gallic and Merovingian hagiographic texts. The final chapter offers two case studies: the visionary experiences of St. Radegund of Poitiers, and St. Aldegund of Maubeuge.
1992-07-01T00:00:00ZMoreira, Isabel A. M. C.Vision narratives provide important evidence for the social and religious concerns of the society which records them, and are important sources for the mentalité of the period in which they are produced. This thesis provides an historical study of dream and vision narratives from the fourth to eighth centuries, with the hagiographic literature of Gaul and Merovingian Francia as its primary focus. During the period under review, there were important changes in the church's attitude towards the visionary experience. Whereas the fear of heterodoxy led early church Fathers to limit the spiritual authority of visions, by the sixth century in Gaul, dream and vision accounts were an important means by which churchmen could promote monastic and clerical ideals and their spiritual authority. Vision accounts were an important tool in the pastoral concerns of the clergy, enabling them to resolve or perpetuate disputes, smooth the process of Christianization, and provide imaged evidence of Christian doctrine. Dreams and visions confirmed the praesentia of saints at their tombs and at the site of their relics, and confirmed the role of the episcopate as their guardians and representatives. These issues are examined with special reference to the writings of Gregory of Tours in the sixth century. The effectiveness with which visions framed the deeds of the saints and conveyed impressions of spirituality is also examined over a broad sampling of Gallic and Merovingian hagiographic texts. The final chapter offers two case studies: the visionary experiences of St. Radegund of Poitiers, and St. Aldegund of Maubeuge.'Love' as theological concept : changing issues in modern theology with particular reference to 'justice'Bowen, G. Starrhttps://hdl.handle.net/10023/140832019-03-29T13:53:18Z1983-07-01T00:00:00ZHow shall we continue to speak of God's love in a world which continues to be flagrantly frustrated by human injustice? The question is not so much concerned with theodicy as with the task of human loving. Loving justly, so that ever wider structures of justice are made possible in history, must be a human endeavour which correlates with a divine precept, mandate, and command. Indeed, Christians are 'commanded' to love, both "one another" and the neighbour as oneself, in correspondence with the love revealed and exemplified by Christ. The 'thesis' developed in this research is given, to the Church and to the world, in Jesus' word to his disciples: As the Father has loved me, so I have loved you. Dwell in my love. If you heed my commands, you will dwell in my love, as I have heeded my Father's commands and dwell in his love… This is my commandment: love one another, as I have loved you. (John 15:9-12) The task of loving is a problem of authentic correlation. We must first reflect upon the ministry of Jesus, and upon the sort of love or loves which he exemplified among his contemporaries. Then we must discover ways of interpreting the commanded love for our own day, and of putting such a love into practice. The quest for justice parallels and criticizes our quest for love. New Testament scholarship and theological reflection of the nineteenth and twentieth centuries have interpreted Christian love in many ways. As a convenient starting point for evaluating interpretations of Christian love, the proposition is suggested that an appropriate practice of love, correlating with the love of Christ, should lead, if ever so subtly, to the creation of justice in contemporary societies of human beings, and provide foundations for greater justice in future societies. A 'symposium' of selected 'speakers' on the characteristics of Christian love is 'convened'. From the nineteenth century we consider the thoughts of Ludwig Feuerbach and Soren Kierkegaard, and briefly, of the 'young Hegel'. These thinkers set the tone for much of the discussion, and in their ideas are distinguished certain dominant themes which will continue to characterize love-talk in the twentieth century. The twentieth century discussion takes the form of a 'debate' between 'neo-orthodox' Protestants, Latin American 'liberation theologians', and North American 'theologians of process'. But the debate is complicated, because the lines of division are not always distinctly drawn. We consider the most germane propositions of Anders Nygren, whose strict division between agape and eros has had a continuing impact upon Christian theology. Briefly we compare the thoughts of Emil Brunner, Reinhold Niebuhr, John Burnaby, and Karl Barth, and their impact upon the discussion of Christian love which began with Nygren's radical definitions. We observe, for example, how Karl Barth moves away from the early 'neo-orthodox' concerns, answering the critics of neo-orthodoxy with a holistic interpretation of love which melts into action, not determined, but sustained, by the covenanted love of God for his creatures. The latter part of this 'symposium' is an attempt to hear, without prejudging, two of the most prominent interpretations of love in contemporary thought. The Latin American theologians of liberation, since the late nineteen-sixties, have projected a view of Christian love which is thoroughly interpolated with the call for justice, on their continent especially, and also throughout the world. Their viewpoints elevate the discussion to a new plane, in which theory and practice are profoundly interdependent. Although Alfred North Whitehead wrote in the early twentieth century, his followers, in the United States specially, have begun to build upon his ideas, so that the 'process theology' of the eighties is intimately related to Whitehead's work in the twenties. Although the literature is massive, a hearing of Whitehead himself seems import if his ideas about love are to be set in relation to the genre which he inspired. Influenced significantly by the synthesizing method of Whitehead, the concluding chapter aims at no definitive conclusion. However, in recognition of the criterion that love should be creative of justice, certain related issues are distinguished which might inform theology’s love-talk for the future. For example, recent textual analysis of the New Testament has demonstrated that the word agape has no consistent usage in the Bible as a word for love superseding all others. The perpetuation of agape as a ‘technical’ word for a definite ‘type’ of love, is not justified by scripture, and may obscure the profound intimacy of love to justice. Similarly, the relationship of faith to Christian love has the capacity to militate against love’s relation to justice. The idea of eros may entail elements of Christian love and justice not normally construed by interpretations of agape. Response to God’s love may be inhibited by exclusive, elite, or essentially egocentric characterizations of Christian love. Other insights pertinent to love’s relation to justice, its affiliation with feeling, and its universal quality, are suggested.
1983-07-01T00:00:00ZBowen, G. StarrHow shall we continue to speak of God's love in a world which continues to be flagrantly frustrated by human injustice? The question is not so much concerned with theodicy as with the task of human loving. Loving justly, so that ever wider structures of justice are made possible in history, must be a human endeavour which correlates with a divine precept, mandate, and command. Indeed, Christians are 'commanded' to love, both "one another" and the neighbour as oneself, in correspondence with the love revealed and exemplified by Christ. The 'thesis' developed in this research is given, to the Church and to the world, in Jesus' word to his disciples: As the Father has loved me, so I have loved you. Dwell in my love. If you heed my commands, you will dwell in my love, as I have heeded my Father's commands and dwell in his love… This is my commandment: love one another, as I have loved you. (John 15:9-12) The task of loving is a problem of authentic correlation. We must first reflect upon the ministry of Jesus, and upon the sort of love or loves which he exemplified among his contemporaries. Then we must discover ways of interpreting the commanded love for our own day, and of putting such a love into practice. The quest for justice parallels and criticizes our quest for love. New Testament scholarship and theological reflection of the nineteenth and twentieth centuries have interpreted Christian love in many ways. As a convenient starting point for evaluating interpretations of Christian love, the proposition is suggested that an appropriate practice of love, correlating with the love of Christ, should lead, if ever so subtly, to the creation of justice in contemporary societies of human beings, and provide foundations for greater justice in future societies. A 'symposium' of selected 'speakers' on the characteristics of Christian love is 'convened'. From the nineteenth century we consider the thoughts of Ludwig Feuerbach and Soren Kierkegaard, and briefly, of the 'young Hegel'. These thinkers set the tone for much of the discussion, and in their ideas are distinguished certain dominant themes which will continue to characterize love-talk in the twentieth century. The twentieth century discussion takes the form of a 'debate' between 'neo-orthodox' Protestants, Latin American 'liberation theologians', and North American 'theologians of process'. But the debate is complicated, because the lines of division are not always distinctly drawn. We consider the most germane propositions of Anders Nygren, whose strict division between agape and eros has had a continuing impact upon Christian theology. Briefly we compare the thoughts of Emil Brunner, Reinhold Niebuhr, John Burnaby, and Karl Barth, and their impact upon the discussion of Christian love which began with Nygren's radical definitions. We observe, for example, how Karl Barth moves away from the early 'neo-orthodox' concerns, answering the critics of neo-orthodoxy with a holistic interpretation of love which melts into action, not determined, but sustained, by the covenanted love of God for his creatures. The latter part of this 'symposium' is an attempt to hear, without prejudging, two of the most prominent interpretations of love in contemporary thought. The Latin American theologians of liberation, since the late nineteen-sixties, have projected a view of Christian love which is thoroughly interpolated with the call for justice, on their continent especially, and also throughout the world. Their viewpoints elevate the discussion to a new plane, in which theory and practice are profoundly interdependent. Although Alfred North Whitehead wrote in the early twentieth century, his followers, in the United States specially, have begun to build upon his ideas, so that the 'process theology' of the eighties is intimately related to Whitehead's work in the twenties. Although the literature is massive, a hearing of Whitehead himself seems import if his ideas about love are to be set in relation to the genre which he inspired. Influenced significantly by the synthesizing method of Whitehead, the concluding chapter aims at no definitive conclusion. However, in recognition of the criterion that love should be creative of justice, certain related issues are distinguished which might inform theology’s love-talk for the future. For example, recent textual analysis of the New Testament has demonstrated that the word agape has no consistent usage in the Bible as a word for love superseding all others. The perpetuation of agape as a ‘technical’ word for a definite ‘type’ of love, is not justified by scripture, and may obscure the profound intimacy of love to justice. Similarly, the relationship of faith to Christian love has the capacity to militate against love’s relation to justice. The idea of eros may entail elements of Christian love and justice not normally construed by interpretations of agape. Response to God’s love may be inhibited by exclusive, elite, or essentially egocentric characterizations of Christian love. Other insights pertinent to love’s relation to justice, its affiliation with feeling, and its universal quality, are suggested.The relationship between preaching and other ministerial functions as viewed in the Warrack Lectures on preaching, 1921-1971 : plus a comparison of these views with selected writings by British authors of homiletical and pastoral literature in the fifty years prior to the Warrack LectureshipRehfeldt, Richardhttps://hdl.handle.net/10023/140762019-03-29T13:44:53Z1975-01-01T00:00:00ZThe aim of the thesis is to examine the printed Warrack Lectures on Preaching from 1921 through 1971 to ascertain the relationship between preaching and other ministerial functions. That is, do the men who delivered their lectures on the Warrack Foundation see a relationship between preaching and other duties of a parish minister, and if so, what is that relationship. A second, but more minor aim of the thesis, is to provide accurate information about the history of the Warrack Lectures on preaching and their founder, Frank Warrack. This material is presented in the Preface, Introduction and ton of the twelve appendixes. The thesis examines five areas of the minister's life: his professional role, pastoral capacity, priestly office, pedagogical function and personal responsibilities. Each of these five areas was examined according to the material presented in the Warrack Lectures, then selected British homiletical and pastoral literature was surveyed to see what the British authors from the fifty-year period prior to the inauguration of the Warrack Lectureship said regarding these five areas of the minister's life and preaching. Thus the thesis shows whether or not there have been changes in the attitude towards preaching and specific functions of the parish minister between past British homiletical and pastoral literature and the Warrack literature. Further, the thesis presents the view of mainly British ministers and professors for a one-hundred-year period regarding the relationship between preaching and the other areas of a minister's life. The conclusion reached in this thesis is that in the view of the Warrack lecturers, preaching is related to all that the preacher does in his office as minister of a local parish. That is, the minister's other duties as teacher, counselor, leader of worship and pastor are not viewed as interfering with his pulpit work but rather as enriching his pulpit ministry. On the whole, the Warrack literature does not add appreciably to the homiletical insights already presented in British homiletical literature written in the fifty-year period prior to the founding of the Warrack Lectureship. However, the Warrack material does reveal the influence of C.H. Dodd, Martin Briber, biblical criticism, radio and television on preaching. Further, the 1871-1920 British literature plus the Warrack material taken together shows a shift in attitude toward emotion and teaching in preaching.
1975-01-01T00:00:00ZRehfeldt, RichardThe aim of the thesis is to examine the printed Warrack Lectures on Preaching from 1921 through 1971 to ascertain the relationship between preaching and other ministerial functions. That is, do the men who delivered their lectures on the Warrack Foundation see a relationship between preaching and other duties of a parish minister, and if so, what is that relationship. A second, but more minor aim of the thesis, is to provide accurate information about the history of the Warrack Lectures on preaching and their founder, Frank Warrack. This material is presented in the Preface, Introduction and ton of the twelve appendixes. The thesis examines five areas of the minister's life: his professional role, pastoral capacity, priestly office, pedagogical function and personal responsibilities. Each of these five areas was examined according to the material presented in the Warrack Lectures, then selected British homiletical and pastoral literature was surveyed to see what the British authors from the fifty-year period prior to the inauguration of the Warrack Lectureship said regarding these five areas of the minister's life and preaching. Thus the thesis shows whether or not there have been changes in the attitude towards preaching and specific functions of the parish minister between past British homiletical and pastoral literature and the Warrack literature. Further, the thesis presents the view of mainly British ministers and professors for a one-hundred-year period regarding the relationship between preaching and the other areas of a minister's life. The conclusion reached in this thesis is that in the view of the Warrack lecturers, preaching is related to all that the preacher does in his office as minister of a local parish. That is, the minister's other duties as teacher, counselor, leader of worship and pastor are not viewed as interfering with his pulpit work but rather as enriching his pulpit ministry. On the whole, the Warrack literature does not add appreciably to the homiletical insights already presented in British homiletical literature written in the fifty-year period prior to the founding of the Warrack Lectureship. However, the Warrack material does reveal the influence of C.H. Dodd, Martin Briber, biblical criticism, radio and television on preaching. Further, the 1871-1920 British literature plus the Warrack material taken together shows a shift in attitude toward emotion and teaching in preaching.A study of Biblical interpretation in the Warrack Lectures on preaching : from 1940 to 1975Byers, John Brucehttps://hdl.handle.net/10023/140692019-03-29T13:48:41Z1988-07-01T00:00:00ZThis dissertation is a study of the developments in Biblical interpretation discovered within the Warrack Lectures on preaching from 1940 to 1975. Essentially, the first part presents the information about interpreting the Scriptures found within the various lectures chronologically, and then, by comparison and contrast, shows how that information changes and points in certain developmental directions over the course of this thirty-five year period. To place these particular changes within a context, the second part of the thesis presents relevant information and developmental directions found within Scottish academic Biblical and theological scholarship over the period from 1881 until the early 1960's. Employing primary and secondary sources and data discovered within The Expository Times, this survey reveals trends which are remarkably similar to those discovered within the Warrack Lectures. The final chapter then correlates and examines these similar trends and shows how both follow developmental directions toward the greater valuation of the more objective aspects of Biblical interpretation, a consequential devaluation of the more subjective ones, and an overall change in theological approach to interpreting Biblical subject-matter. The thesis concludes by drawing some implications from this correlation for the work of both contemporary preachers and scholars.
1988-07-01T00:00:00ZByers, John BruceThis dissertation is a study of the developments in Biblical interpretation discovered within the Warrack Lectures on preaching from 1940 to 1975. Essentially, the first part presents the information about interpreting the Scriptures found within the various lectures chronologically, and then, by comparison and contrast, shows how that information changes and points in certain developmental directions over the course of this thirty-five year period. To place these particular changes within a context, the second part of the thesis presents relevant information and developmental directions found within Scottish academic Biblical and theological scholarship over the period from 1881 until the early 1960's. Employing primary and secondary sources and data discovered within The Expository Times, this survey reveals trends which are remarkably similar to those discovered within the Warrack Lectures. The final chapter then correlates and examines these similar trends and shows how both follow developmental directions toward the greater valuation of the more objective aspects of Biblical interpretation, a consequential devaluation of the more subjective ones, and an overall change in theological approach to interpreting Biblical subject-matter. The thesis concludes by drawing some implications from this correlation for the work of both contemporary preachers and scholars.An unpublished commentary of Moshě bar Kăphă on the Gospel of John (Cambridge University Library Add. 1971 (II))Herrick, Lance Alanhttps://hdl.handle.net/10023/140032019-03-29T13:40:13Z1971-07-01T00:00:00Z1971-07-01T00:00:00ZHerrick, Lance AlanThe eschatology of Jesus and Paul : a study of the contribution of Charles Harold DoddPerelini, Otele Silihttps://hdl.handle.net/10023/140012019-03-29T13:43:35Z1980-01-01T00:00:00ZAn understanding of the New Testament's teaching on eschatology is vital to our understanding of the New Testament. This awareness of the importance of eschatology in New Testament interpretation received considerable attention towards the end of the nineteenth and the beginning of the twentieth century. This growing awareness owed a great deal to the works of two New Testament scholars - A. Schweitzer and C.H. Dodd. Both men gave absolute priority to the significance of eschatology in understanding the New Testament's teaching, and especially that of Jesus and Paul. Despite their agreement on the importance of eschatology as the framework within which the teaching of Jesus and Paul and the New Testament generally are to be understood, Schweitzer and Dodd varied considerably in their interpretations of New Testament eschatology, and especially that of Jesus. This thesis is concerned mainly with Dodd's 'realised' exposition of Jesus' and Paul's eschatology. The writer thinks that it is only through a very clear and close understanding of Dodd's thesis, its origin, development and growth, the motivations behind the scholar's interpretation, the ethical implications of his thesis, the closeness between Jesus' and Paul's teaching implied by Dodd's thesis, and also its continued Influence on subsequent scholarship on the subject, that Dodd's work on eschatology will be more fully appreciated. This work showed that Dodd's thesis of 'realised eschatology' for both Jesus and Paul was original and peculiar to the scholar. However, at the same time research shows that Dodd was also indebted to the works of men like A. von Harnack, E. von Dobschutz, A. Deissmann, and R. Otto, whose interpretations, expositions, and exegetical notes he used in support of his thesis. What Dodd had borrowed from these earlier Continental scholars was used only as means for achieving his goal. None of these so-called predecessors of Dodd had anticipated the 'realised eschatology' of Jesus and Paul in the manner that Dodd did. Dodd's writings showed that his initial work on Paul had brought him face to face with the reality that what has been anticipated for in the future is now fully realised in the events of the life, death, and resurrection of Jesus. It seems most likely therefore that Dodd already had developed a realised exposition of Paul's teaching before his book The Parables of the Kingdom. T.F. Glasson and J.A.T. Robinson have always been associated with Dodd's thesis of 'realised eschatology', however, as the conclusion pointed out, they did not make much extension and advancement to Dodd's initial thesis of 'realised eschatology'. T.F. Glasson was more concerned with the origin of the Parousia idea. Robinson, inasmuch as he upholds the presence of the Kingdom of God and salvation in the teaching of Jesus and Paul, at the same time allows room for a future aspect of eschatology, an aspect which Dodd in his initial thesis shunned completely. Thus it seems that in his thesis of 'realised eschatology', Dodd stands alone. Though many scholars before and after him have agreed to the presence of the element of 'realised eschatology' in the teachings of Jesus and Paul, yet none has emphasised it to the extent that Dodd did. Thus Dodd's main contribution therefore lies in this part of New Testament eschatological interpretation which to a large extent was ignored by the 'consistent' school of interpretation of A. Schweitzer.
1980-01-01T00:00:00ZPerelini, Otele SiliAn understanding of the New Testament's teaching on eschatology is vital to our understanding of the New Testament. This awareness of the importance of eschatology in New Testament interpretation received considerable attention towards the end of the nineteenth and the beginning of the twentieth century. This growing awareness owed a great deal to the works of two New Testament scholars - A. Schweitzer and C.H. Dodd. Both men gave absolute priority to the significance of eschatology in understanding the New Testament's teaching, and especially that of Jesus and Paul. Despite their agreement on the importance of eschatology as the framework within which the teaching of Jesus and Paul and the New Testament generally are to be understood, Schweitzer and Dodd varied considerably in their interpretations of New Testament eschatology, and especially that of Jesus. This thesis is concerned mainly with Dodd's 'realised' exposition of Jesus' and Paul's eschatology. The writer thinks that it is only through a very clear and close understanding of Dodd's thesis, its origin, development and growth, the motivations behind the scholar's interpretation, the ethical implications of his thesis, the closeness between Jesus' and Paul's teaching implied by Dodd's thesis, and also its continued Influence on subsequent scholarship on the subject, that Dodd's work on eschatology will be more fully appreciated. This work showed that Dodd's thesis of 'realised eschatology' for both Jesus and Paul was original and peculiar to the scholar. However, at the same time research shows that Dodd was also indebted to the works of men like A. von Harnack, E. von Dobschutz, A. Deissmann, and R. Otto, whose interpretations, expositions, and exegetical notes he used in support of his thesis. What Dodd had borrowed from these earlier Continental scholars was used only as means for achieving his goal. None of these so-called predecessors of Dodd had anticipated the 'realised eschatology' of Jesus and Paul in the manner that Dodd did. Dodd's writings showed that his initial work on Paul had brought him face to face with the reality that what has been anticipated for in the future is now fully realised in the events of the life, death, and resurrection of Jesus. It seems most likely therefore that Dodd already had developed a realised exposition of Paul's teaching before his book The Parables of the Kingdom. T.F. Glasson and J.A.T. Robinson have always been associated with Dodd's thesis of 'realised eschatology', however, as the conclusion pointed out, they did not make much extension and advancement to Dodd's initial thesis of 'realised eschatology'. T.F. Glasson was more concerned with the origin of the Parousia idea. Robinson, inasmuch as he upholds the presence of the Kingdom of God and salvation in the teaching of Jesus and Paul, at the same time allows room for a future aspect of eschatology, an aspect which Dodd in his initial thesis shunned completely. Thus it seems that in his thesis of 'realised eschatology', Dodd stands alone. Though many scholars before and after him have agreed to the presence of the element of 'realised eschatology' in the teachings of Jesus and Paul, yet none has emphasised it to the extent that Dodd did. Thus Dodd's main contribution therefore lies in this part of New Testament eschatological interpretation which to a large extent was ignored by the 'consistent' school of interpretation of A. Schweitzer.The christocentric salvation history of Irenaeus and its relationship to the ecclesiastical tradition and Valentinian gnosticismBooth, Kenneth Nevillehttps://hdl.handle.net/10023/139972019-03-29T13:49:38Z1974-01-01T00:00:00ZIrenaeus has a relationship with two different traditions: the tradition of Valentinian Gnosticism and others such as Marcion, a tradition which he opposed vehemently, and the ecclesiastical tradition which he was intent on defending. In his attack on the one and defence of the other Irenaeus expresses his own theological view-point, a dominant characteristic of which is the concept of Christocentrio salvation history. The present work is a study of the relationship between these three, the two traditions and the Christocentric salvation history. Part one is concerned mainly with methodology. Chapter one is a survey of recent studies of Irenaeus with particular reference to the problems of source materials in Irenaeus, the effect of his polemical task on his thought and writings, and the significance for him of salvation history. In chapter two the two traditions are examined and a sharp division of them into orthodoxy and heresy is rejected. The concept of salvation history is also examined in some detail. Part two is devoted to a study of the ecclesiastical tradition before Irenaeus, in order to see how his predecessors thought of history and of the role of Christ in it. Chapter three is concerned with the Apostolic Fathers, chapter four with some apocryphal writings, and chapter five with the Greek Apologists. While numerous elements of the tradition that are taken up by Irenaeus are to be found in the ecclesiastical tradition, and indeed some outlines of salvation history can also be discerned, the fully integrated concept of a Christocentric salvation history is not present there. Part three is a study of the salvation drama in Valentinian Gnosticism. Chapter six is concerned with the sources, chapter seven with an analysis of the drama, and chapter eight exposes the threat the drama posed to the ecclesiastical tradition, which may be described as the threat of a complete and coherent drama that gives to the believer the security of knowing whence he has come, whither he is going, and where he now is. The task of any opponent is to replace this false knowledge with the true knowledge. In part four we turn to Irenaeus. In chapter nine the Christocentric salvation history of Irenaeus is examined in detail. As a result of this examination we reach the conclusion in chapter ten that in the materials gathered from his own tradition, developed from a number of different sources, and woven together into a coherent and comprehensive historical drama of which Christ is the centre, Irenaeus finds an adequate reply to the coherent and comprehensive drama of Valentinian Gnosticism, and therefore, by his Christocentric salvation history, makes a significant contribution to the polarisation of the ecclesiastieal and Gnostic traditions.
1974-01-01T00:00:00ZBooth, Kenneth NevilleIrenaeus has a relationship with two different traditions: the tradition of Valentinian Gnosticism and others such as Marcion, a tradition which he opposed vehemently, and the ecclesiastical tradition which he was intent on defending. In his attack on the one and defence of the other Irenaeus expresses his own theological view-point, a dominant characteristic of which is the concept of Christocentrio salvation history. The present work is a study of the relationship between these three, the two traditions and the Christocentric salvation history. Part one is concerned mainly with methodology. Chapter one is a survey of recent studies of Irenaeus with particular reference to the problems of source materials in Irenaeus, the effect of his polemical task on his thought and writings, and the significance for him of salvation history. In chapter two the two traditions are examined and a sharp division of them into orthodoxy and heresy is rejected. The concept of salvation history is also examined in some detail. Part two is devoted to a study of the ecclesiastical tradition before Irenaeus, in order to see how his predecessors thought of history and of the role of Christ in it. Chapter three is concerned with the Apostolic Fathers, chapter four with some apocryphal writings, and chapter five with the Greek Apologists. While numerous elements of the tradition that are taken up by Irenaeus are to be found in the ecclesiastical tradition, and indeed some outlines of salvation history can also be discerned, the fully integrated concept of a Christocentric salvation history is not present there. Part three is a study of the salvation drama in Valentinian Gnosticism. Chapter six is concerned with the sources, chapter seven with an analysis of the drama, and chapter eight exposes the threat the drama posed to the ecclesiastical tradition, which may be described as the threat of a complete and coherent drama that gives to the believer the security of knowing whence he has come, whither he is going, and where he now is. The task of any opponent is to replace this false knowledge with the true knowledge. In part four we turn to Irenaeus. In chapter nine the Christocentric salvation history of Irenaeus is examined in detail. As a result of this examination we reach the conclusion in chapter ten that in the materials gathered from his own tradition, developed from a number of different sources, and woven together into a coherent and comprehensive historical drama of which Christ is the centre, Irenaeus finds an adequate reply to the coherent and comprehensive drama of Valentinian Gnosticism, and therefore, by his Christocentric salvation history, makes a significant contribution to the polarisation of the ecclesiastieal and Gnostic traditions.Liberating pastoral care and counselling to the poor family in Latin AmericaMahecha, Sara E.https://hdl.handle.net/10023/139912019-03-29T13:53:07Z1991-07-01T00:00:00ZThis thesis adapted the methodology of Liberation Theology described by Leonardo and Clodovis Boff in three stages: "seeing", "judging", and "acting". The first chapter -"seeing"- studies what social sciences say about the actual situation of the poor family in Latin America. There is not 'one model' of Latin American family, but poverty is not much different in one part or another of the continent. Poor families are those who, according to Gustavo Gutierrez, form something collective, those who have an historical awareness of their situation, and those who join with others in order to struggle against the unjust situation which maintains them in poverty. The second chapter -"judging"- studies what theologians and psychotherapists say about poverty. There were chosen two viewpoints, Liberation Theology and the Eco-structural Approach to Family Therapy. Nevertheless, this was not an arbitrary decision. Liberation Theology was chosen because it opts a preference for the poor and denounces that poverty is caused by sin, oppression and injustice that are against the will of God. Eco-structural approach was chosen because it assesses the situation of the poor in their own context, it proposes a pertinent therapy for the poor, and its ecological perspective can be applied to the poor family in Latin America. The third chapter -"acting" presents a proposal of a model of counselling which is committed to the cause of the poor. It is ecological and recommends a counselling that work 'with' rather than 'for' the poor, it means, the poor must no longer be considered as objects but subjects of their own struggle. The counselling cannot be imposed from 'outside' the poor but from 'inside' themselves.
1991-07-01T00:00:00ZMahecha, Sara E.This thesis adapted the methodology of Liberation Theology described by Leonardo and Clodovis Boff in three stages: "seeing", "judging", and "acting". The first chapter -"seeing"- studies what social sciences say about the actual situation of the poor family in Latin America. There is not 'one model' of Latin American family, but poverty is not much different in one part or another of the continent. Poor families are those who, according to Gustavo Gutierrez, form something collective, those who have an historical awareness of their situation, and those who join with others in order to struggle against the unjust situation which maintains them in poverty. The second chapter -"judging"- studies what theologians and psychotherapists say about poverty. There were chosen two viewpoints, Liberation Theology and the Eco-structural Approach to Family Therapy. Nevertheless, this was not an arbitrary decision. Liberation Theology was chosen because it opts a preference for the poor and denounces that poverty is caused by sin, oppression and injustice that are against the will of God. Eco-structural approach was chosen because it assesses the situation of the poor in their own context, it proposes a pertinent therapy for the poor, and its ecological perspective can be applied to the poor family in Latin America. The third chapter -"acting" presents a proposal of a model of counselling which is committed to the cause of the poor. It is ecological and recommends a counselling that work 'with' rather than 'for' the poor, it means, the poor must no longer be considered as objects but subjects of their own struggle. The counselling cannot be imposed from 'outside' the poor but from 'inside' themselves.British evangelical missions to Sweden in the first half of the nineteenth centuryBini, Elizabeth D.https://hdl.handle.net/10023/139882019-03-29T13:44:23Z1983-07-01T00:00:00ZEarly in the nineteenth century, four Christian missionaries went from Great Britain to Sweden - from one Christian country to another. The free evangelical type of Christianity which they represented was vastly different from the orthodox Lutheran Christianity in Sweden and made a lasting impact on Swedish Christians. It is the aim of this study to show, by bringing together the total efforts of these missionaries, that their work was directly involved in and in many respects led to the rise of evangelical Christianity, the revivals at the middle of the century, and to the abrogation of the Conventicle Edict, which was the beginning of religious freedom in Sweden. Basic information was available through early non-critical biographies of three of the men, while a more recent in-depth biography has been written on the fourth. Information concerning their work was found in many letters from these men and others in the archives of the British and Foreign Bible Society, the Wesleyan Methodist Missionary Society, and the Baptist Missionary Society in London; of the United Society for Christian Literature (formerly the Religious Tract Society) in Guildford; and of the Congregational Church in Edinburgh. Minutes of the Committees of these organizations as well as their annual reports provided further information. In Sweden, the archives of the Evangelical Society, the Swedish Bible Society, the Swedish Temperance Society, the Society Pro Fide et Christianismo and the Evangelical Nativeland Society, all in Stockholm, furnished primary material. Through information gathered from these sources, together with help from various historical accounts, the vital contributions of these men to the religious life in Sweden at that time is examined and discussed. Their work is shown to have provided an impetus which sparked the early revivals into a burning movement by mid-century and which played a significant part in the development of freedom of religion in Sweden.
1983-07-01T00:00:00ZBini, Elizabeth D.Early in the nineteenth century, four Christian missionaries went from Great Britain to Sweden - from one Christian country to another. The free evangelical type of Christianity which they represented was vastly different from the orthodox Lutheran Christianity in Sweden and made a lasting impact on Swedish Christians. It is the aim of this study to show, by bringing together the total efforts of these missionaries, that their work was directly involved in and in many respects led to the rise of evangelical Christianity, the revivals at the middle of the century, and to the abrogation of the Conventicle Edict, which was the beginning of religious freedom in Sweden. Basic information was available through early non-critical biographies of three of the men, while a more recent in-depth biography has been written on the fourth. Information concerning their work was found in many letters from these men and others in the archives of the British and Foreign Bible Society, the Wesleyan Methodist Missionary Society, and the Baptist Missionary Society in London; of the United Society for Christian Literature (formerly the Religious Tract Society) in Guildford; and of the Congregational Church in Edinburgh. Minutes of the Committees of these organizations as well as their annual reports provided further information. In Sweden, the archives of the Evangelical Society, the Swedish Bible Society, the Swedish Temperance Society, the Society Pro Fide et Christianismo and the Evangelical Nativeland Society, all in Stockholm, furnished primary material. Through information gathered from these sources, together with help from various historical accounts, the vital contributions of these men to the religious life in Sweden at that time is examined and discussed. Their work is shown to have provided an impetus which sparked the early revivals into a burning movement by mid-century and which played a significant part in the development of freedom of religion in Sweden.'A brother knocking at the door' : the Malines Conversations, 1921-25Barlow, Bernard Francishttps://hdl.handle.net/10023/139822019-03-29T13:51:56Z1994-07-01T00:00:00ZThis thesis examines the history and development of the first "semi-official" face-to-face meetings between members of the Church of England and the Roman Catholic Church since the Reformation. The series of meetings were held at Malines, Belgium, under the presidency of Cardinal Mercier, and extended from 1921-1925. The initiative for these meetings came from private individuals, principally from Lord Halifax (2nd Viscount) on the Anglican side, and Abbe Fernand Portal, a French Roman Catholic priest. By involving Cardinal Mercier in these "private conversations", the participants succeeded in obtaining a guarded measure of authorization from the leadership of both Churches, from Randall Davidson, Archbishop of Canterbury, and from Pope Pius XI. When news of these Conversations at Malines eventually became public, it occasioned considerable negative reaction both from Evangelical Anglicans and the more ultramontane English Roman Catholics. The Evangelicals objected that the Anglican participants at these meetings were principally Anglo-Catholics and not representative of the whole Anglican Church, and the Roman Catholics objected to the fact that the meetings were being held on the Continent, and that English Roman Catholics had been excluded from the group of participants. The theological movements and historical conditions of the times militated against the success of these meetings, both in terms of arriving at a common and acceptable theological meeting point, and also in terms of the growing difference in organizational structures of both Churches. It was principally the enthusiasm and vision of Halifax, Portal and Mercier for preparing the groundwork of a united Christendom which provided the momentum for continued meetings. The Malines meetings in themselves did not result in any major ecumenical advance in their own time, but in several substantial ways they have initiated and contributed important elements in methodology and content to the present ecumenical work of the ARCIC Commission and in Anglican/Roman Catholic relations.
1994-07-01T00:00:00ZBarlow, Bernard FrancisThis thesis examines the history and development of the first "semi-official" face-to-face meetings between members of the Church of England and the Roman Catholic Church since the Reformation. The series of meetings were held at Malines, Belgium, under the presidency of Cardinal Mercier, and extended from 1921-1925. The initiative for these meetings came from private individuals, principally from Lord Halifax (2nd Viscount) on the Anglican side, and Abbe Fernand Portal, a French Roman Catholic priest. By involving Cardinal Mercier in these "private conversations", the participants succeeded in obtaining a guarded measure of authorization from the leadership of both Churches, from Randall Davidson, Archbishop of Canterbury, and from Pope Pius XI. When news of these Conversations at Malines eventually became public, it occasioned considerable negative reaction both from Evangelical Anglicans and the more ultramontane English Roman Catholics. The Evangelicals objected that the Anglican participants at these meetings were principally Anglo-Catholics and not representative of the whole Anglican Church, and the Roman Catholics objected to the fact that the meetings were being held on the Continent, and that English Roman Catholics had been excluded from the group of participants. The theological movements and historical conditions of the times militated against the success of these meetings, both in terms of arriving at a common and acceptable theological meeting point, and also in terms of the growing difference in organizational structures of both Churches. It was principally the enthusiasm and vision of Halifax, Portal and Mercier for preparing the groundwork of a united Christendom which provided the momentum for continued meetings. The Malines meetings in themselves did not result in any major ecumenical advance in their own time, but in several substantial ways they have initiated and contributed important elements in methodology and content to the present ecumenical work of the ARCIC Commission and in Anglican/Roman Catholic relations.Lollard influences in mid-sixteenth century English Reformation thought : a reassessment with particular reference to 'Wicklieffe's Wicket', a fifteenth century Lollard text printed in 1546, together with an edited text of the 'Wicket' and supplementary material comprising the 'Protestacion' of John Lassels and William Tracy's 'Testament' with 'Expositions' by William Tyndale and John Frith found in the printed edition of 1548Lovie, Jonathan Markhttps://hdl.handle.net/10023/139742019-03-29T13:44:35Z1995-07-01T00:00:00ZThe central part of this thesis consists of an edited text of the 1548/50 edition of Wicklieffes Wicket printed in London by John Day. The absence of a critical edition of this text has prevented historians from adequately assessing its significance either in its Wycliffite or its Reformation context. The Wicket itself deals primarily with eucharistic theology, and as secondary themes with ecclesiology, Christology, vernacular scriptures and the problems of religious language. It is suggested that the origins of the Wicket can be ascribed to no later than the last quarter of the Fifteenth Century, and its theology to Lollardy. In the Sixteenth Century the Wicket appeared with the Testament of William Tracy, a notably Protestant document dating from 1530 which was expounded by both John Frith and William Tyndale, and John Lassels' Protestacion, an eve-of-execution confession of faith written by a Gentleman of the King's Household in 1546. The detailed examination of each text reveals different aspect of Lollardy as it survived in the early Sixteenth Century, and particularly its wide appeal and political influence. It is further suggested that Wycliffite theories of dominion not only helped to justify the Royal Supremacy in 1530, but were also invoked by writers such as Coverdale to counter the extreme Protestants in the early years of Edward VI. The edited texts are inspired by the work of Professor Anne Hudson on Fifteenth Century English Wycliffite texts, and this study attempts to move forward to apply the same disciplines to a notable printed text of the Sixteenth Century. It attempts to assess the influence of Lollard thought in the mid- Sixteenth Century English Reformation, and the conclusions of the study will particularly support Dr. Hudson's view that education was of particular importance in shaping the development of the Reformation by creating an informed but questioning, individualistic attitude among the laity in those areas of the country where Protestantism was embraced at an early date.
1995-07-01T00:00:00ZLovie, Jonathan MarkThe central part of this thesis consists of an edited text of the 1548/50 edition of Wicklieffes Wicket printed in London by John Day. The absence of a critical edition of this text has prevented historians from adequately assessing its significance either in its Wycliffite or its Reformation context. The Wicket itself deals primarily with eucharistic theology, and as secondary themes with ecclesiology, Christology, vernacular scriptures and the problems of religious language. It is suggested that the origins of the Wicket can be ascribed to no later than the last quarter of the Fifteenth Century, and its theology to Lollardy. In the Sixteenth Century the Wicket appeared with the Testament of William Tracy, a notably Protestant document dating from 1530 which was expounded by both John Frith and William Tyndale, and John Lassels' Protestacion, an eve-of-execution confession of faith written by a Gentleman of the King's Household in 1546. The detailed examination of each text reveals different aspect of Lollardy as it survived in the early Sixteenth Century, and particularly its wide appeal and political influence. It is further suggested that Wycliffite theories of dominion not only helped to justify the Royal Supremacy in 1530, but were also invoked by writers such as Coverdale to counter the extreme Protestants in the early years of Edward VI. The edited texts are inspired by the work of Professor Anne Hudson on Fifteenth Century English Wycliffite texts, and this study attempts to move forward to apply the same disciplines to a notable printed text of the Sixteenth Century. It attempts to assess the influence of Lollard thought in the mid- Sixteenth Century English Reformation, and the conclusions of the study will particularly support Dr. Hudson's view that education was of particular importance in shaping the development of the Reformation by creating an informed but questioning, individualistic attitude among the laity in those areas of the country where Protestantism was embraced at an early date.God's history in the theology of Jürgen MoltmannTang, Siu-Kwonghttps://hdl.handle.net/10023/139682019-03-29T13:42:16Z1995-07-01T00:00:00ZIt is true that Jürgen Moltmann does not systematically construct a theology of God's history. However, his theological discussion of different themes and doctrines shows that God has a history. Therefore, the aim of this thesis is to give an analysis to his theology of God's history and historicity. Moltmann starts his theology by contrasting God's self- revelation in the promise with that in the epiphany of the eternal present. Chapter 1 traces revelation as epiphany in the Canaanite religion, Parmenides' philosophy and contemporary doctrine of revelation and analyses its analogical characteristic. Revelation as promise is scrutinised in chapter 2 so as to display its dialectical structure, significance and offer a background for further understanding of God's self-revelation in the Christ event. The analogical principle of knowledge and its use in Platonic philosophy and Thomas Aquinas' natural theology which Moltmann heavily criticises is discussed in chapter 3. Its ontological and epistemological character that makes God's self-revelation and being ahistorical is to be emphasised. In contrast to the analogical principle Moltmann proposes the dialectical principle which is embodied in the Christ event. Its meaning and significance for God's history is the subject of chapter 4. Chapter 5 and 6 engage in Moltmann's revolution in the relationship between God's historical act in the cross event and his inner being, the economic trinity and the immanent trinity. Chapter 5 clarifies the relationship of the cross event to the inner divine life and relevant criticism while chapter 6 explicates the primary determination of God's inner life to his outer act in history. Moreover, God as love in Moltmann's theology is given a detailed examination in regard to God's self- limitation and self-de-limitation in eternity and in history. Moltmann's understanding of God's history in the Christ event creates conditions for historical transformation of this world. This is discussed in chapter 7. This thesis is concluded in chapter 8 with an analytical summary of Moltmann's approach to God's history, the character of God's history and God's historicity, and an appreciative appraisal of Moltmann's theological breakthroughs and insights.
1995-07-01T00:00:00ZTang, Siu-KwongIt is true that Jürgen Moltmann does not systematically construct a theology of God's history. However, his theological discussion of different themes and doctrines shows that God has a history. Therefore, the aim of this thesis is to give an analysis to his theology of God's history and historicity. Moltmann starts his theology by contrasting God's self- revelation in the promise with that in the epiphany of the eternal present. Chapter 1 traces revelation as epiphany in the Canaanite religion, Parmenides' philosophy and contemporary doctrine of revelation and analyses its analogical characteristic. Revelation as promise is scrutinised in chapter 2 so as to display its dialectical structure, significance and offer a background for further understanding of God's self-revelation in the Christ event. The analogical principle of knowledge and its use in Platonic philosophy and Thomas Aquinas' natural theology which Moltmann heavily criticises is discussed in chapter 3. Its ontological and epistemological character that makes God's self-revelation and being ahistorical is to be emphasised. In contrast to the analogical principle Moltmann proposes the dialectical principle which is embodied in the Christ event. Its meaning and significance for God's history is the subject of chapter 4. Chapter 5 and 6 engage in Moltmann's revolution in the relationship between God's historical act in the cross event and his inner being, the economic trinity and the immanent trinity. Chapter 5 clarifies the relationship of the cross event to the inner divine life and relevant criticism while chapter 6 explicates the primary determination of God's inner life to his outer act in history. Moreover, God as love in Moltmann's theology is given a detailed examination in regard to God's self- limitation and self-de-limitation in eternity and in history. Moltmann's understanding of God's history in the Christ event creates conditions for historical transformation of this world. This is discussed in chapter 7. This thesis is concluded in chapter 8 with an analytical summary of Moltmann's approach to God's history, the character of God's history and God's historicity, and an appreciative appraisal of Moltmann's theological breakthroughs and insights.The relation of Christianity to the ethical sphere in the thought of Søren KierkegaardLee, Seung-Goohttps://hdl.handle.net/10023/139632019-03-29T13:41:49Z1990-07-01T00:00:00ZThis is a study about the relationship between the ethical sphere and Christianity in Kierkegaard's thought. Against the tendency among Kierkegaard scholars to emphasize the continuity between the ethical sphere and Christianity, I tried to show through this study that in Kierkegaard's writings there was a very strong emphasis on the discontinuity between these two spheres. I started by asking whether there is a difference and discontinuity between "rationalistic ethics" (the ethics of the person who is in the ethical sphere) and Christian ethics. {Chapter One} Firstly, in the examination of Abraham's act of faith in Fear and Trembling, I showed that even in this book there was a hint of a new ethics which follows from faith. To answer the question as to whether there is a clear description of this new ethics, I turned to Works of Love. In the examination of this book, I identified the ethics of Christian love, and asserted that the ethics of Christian love was different and discontinuous from merely human love. In the next section, I examined Christian ethics as the ethics of Christian discipleship. Through an examination of some parts of Philosophical Fragments and Training in Christianity I argued that Christian ethics, as understood by Kierkegaard, is different from merely ethical discipleship and semi-Pelagianism. Throughout this chapter's discussion I argued that Christian ethics was not only different from the ethics of the ethical person, but also antithetical to it. For ethics based on merely human love was criticized severely in Works of Love, and the merely ethical discipleship and semi-Pelagian discipleship were regarded as misunderstandings of Christian ethics. I turned, in the second chapter, to the consideration of the problem of becoming oneself. In this chapter, I firstly examined the second volume of Either/Or and argued that the ethical self was an autonomous self which tried to be itself by itself. In contrast, the Christian self is totally dependent on God in its becoming itself. I drew this conclusion from an examination of The Sickness unto Death. In this examination, I argued that even though there were some ambiguities in this book, despair as sin was clearly understood only by the Christian who believed in the forgiveness of sin by God and had faith. Only the existing individual who is in faith is regarded as overcoming the despair and having become a "self" (or "spirit"). I pointed out that in their understandings of the eternal, of the power of self, these two understandings of the self were different from one another. In the last section of this second chapter, I raised the question of the understanding of the self of the person in religiousness A. By an examination of the Socratic understanding of the phrase "one can be oneself in relation to God" and an analysis of Socratic inwardness, I argued that those in religiousness A had a different God, or different conception of God from the Christian God. I also argued that this difference between their respective conceptions of God was the fundamental reason for the difference between the Christian understanding of becoming a self and that of the person in religiousness A. In the third chapter, I examined the problem of epistemology. Firstly, I drew out, from Kierkegaard's various pseudonymous writings, the presuppositions and epistemological standpoint of the natural man. Then, I compared this with the Christian epistemological standpoint which was drawn from Kierkegaard's later writings. I argued that in his later writings there were very clear indications that the Christian has an epistemological standpoint which is substantially different from that of the natural man. I turned then to an examination of Kierkegaard’s journal entries, and showed that even though he himself could not always think in the way which he asserted that the Christian should think, Kierkegaard did not compromise and say that it was proper and inevitable for us to mix the Christian standpoint and the natural man’s standpoint. Rather, he strongly resisted the idea that such a mixture was Christian. Next I returned to one of Kierkegaard’s early pseudonymous writings, philosophical Fragments, to show that Kierkegaard’s ultimate intention in writing this book can be interpreted in a manner consistent with his later writings. I argued that even though, because of the ambiguity in this book, there are other ways of interpreting it, it is also possible that the Socratic standpoint and the Christian standpoint are too exclusive views of reality as a whole, and that even in this book Kierkegaard tried to show the difference and discontinuity of the Socratic (humanist) standpoint and the Christian standpoint. According to this interpretation of Kierkegaard’s intention, he who has the Christian point of view should see and consider everything from the Christian standpoint; for him, there is no autonomous realm to be thought of from the Socratic (humanistic) standpoint. Based upon this examination, I concluded that for Kierkegaard Christian ethics follows on from Christian theology (his Christian theistic faith), and the understanding of becoming oneself also follows on from Christian’s stance of faith (so that the Christian self is regarded as the “theological self”), and his epistemological standpoint is also Christian. In this sense, there is a wide gap between the Christian sphere and the ethical sphere, or to put this another way, their direction is different : one is theistic and one humanistic. For Kierkegaard, to be a Christian thus involves a change in one’s ethics, in one’s understanding of becoming oneself, and in one’s epistemological standpoint. Then, I drew out some implications for Kierkegaard’s theory of the existence-spheres as a whole and suggested some implications for Christian theology today.
1990-07-01T00:00:00ZLee, Seung-GooThis is a study about the relationship between the ethical sphere and Christianity in Kierkegaard's thought. Against the tendency among Kierkegaard scholars to emphasize the continuity between the ethical sphere and Christianity, I tried to show through this study that in Kierkegaard's writings there was a very strong emphasis on the discontinuity between these two spheres. I started by asking whether there is a difference and discontinuity between "rationalistic ethics" (the ethics of the person who is in the ethical sphere) and Christian ethics. {Chapter One} Firstly, in the examination of Abraham's act of faith in Fear and Trembling, I showed that even in this book there was a hint of a new ethics which follows from faith. To answer the question as to whether there is a clear description of this new ethics, I turned to Works of Love. In the examination of this book, I identified the ethics of Christian love, and asserted that the ethics of Christian love was different and discontinuous from merely human love. In the next section, I examined Christian ethics as the ethics of Christian discipleship. Through an examination of some parts of Philosophical Fragments and Training in Christianity I argued that Christian ethics, as understood by Kierkegaard, is different from merely ethical discipleship and semi-Pelagianism. Throughout this chapter's discussion I argued that Christian ethics was not only different from the ethics of the ethical person, but also antithetical to it. For ethics based on merely human love was criticized severely in Works of Love, and the merely ethical discipleship and semi-Pelagian discipleship were regarded as misunderstandings of Christian ethics. I turned, in the second chapter, to the consideration of the problem of becoming oneself. In this chapter, I firstly examined the second volume of Either/Or and argued that the ethical self was an autonomous self which tried to be itself by itself. In contrast, the Christian self is totally dependent on God in its becoming itself. I drew this conclusion from an examination of The Sickness unto Death. In this examination, I argued that even though there were some ambiguities in this book, despair as sin was clearly understood only by the Christian who believed in the forgiveness of sin by God and had faith. Only the existing individual who is in faith is regarded as overcoming the despair and having become a "self" (or "spirit"). I pointed out that in their understandings of the eternal, of the power of self, these two understandings of the self were different from one another. In the last section of this second chapter, I raised the question of the understanding of the self of the person in religiousness A. By an examination of the Socratic understanding of the phrase "one can be oneself in relation to God" and an analysis of Socratic inwardness, I argued that those in religiousness A had a different God, or different conception of God from the Christian God. I also argued that this difference between their respective conceptions of God was the fundamental reason for the difference between the Christian understanding of becoming a self and that of the person in religiousness A. In the third chapter, I examined the problem of epistemology. Firstly, I drew out, from Kierkegaard's various pseudonymous writings, the presuppositions and epistemological standpoint of the natural man. Then, I compared this with the Christian epistemological standpoint which was drawn from Kierkegaard's later writings. I argued that in his later writings there were very clear indications that the Christian has an epistemological standpoint which is substantially different from that of the natural man. I turned then to an examination of Kierkegaard’s journal entries, and showed that even though he himself could not always think in the way which he asserted that the Christian should think, Kierkegaard did not compromise and say that it was proper and inevitable for us to mix the Christian standpoint and the natural man’s standpoint. Rather, he strongly resisted the idea that such a mixture was Christian. Next I returned to one of Kierkegaard’s early pseudonymous writings, philosophical Fragments, to show that Kierkegaard’s ultimate intention in writing this book can be interpreted in a manner consistent with his later writings. I argued that even though, because of the ambiguity in this book, there are other ways of interpreting it, it is also possible that the Socratic standpoint and the Christian standpoint are too exclusive views of reality as a whole, and that even in this book Kierkegaard tried to show the difference and discontinuity of the Socratic (humanist) standpoint and the Christian standpoint. According to this interpretation of Kierkegaard’s intention, he who has the Christian point of view should see and consider everything from the Christian standpoint; for him, there is no autonomous realm to be thought of from the Socratic (humanistic) standpoint. Based upon this examination, I concluded that for Kierkegaard Christian ethics follows on from Christian theology (his Christian theistic faith), and the understanding of becoming oneself also follows on from Christian’s stance of faith (so that the Christian self is regarded as the “theological self”), and his epistemological standpoint is also Christian. In this sense, there is a wide gap between the Christian sphere and the ethical sphere, or to put this another way, their direction is different : one is theistic and one humanistic. For Kierkegaard, to be a Christian thus involves a change in one’s ethics, in one’s understanding of becoming oneself, and in one’s epistemological standpoint. Then, I drew out some implications for Kierkegaard’s theory of the existence-spheres as a whole and suggested some implications for Christian theology today.A critical examination of Jacques Ellul's Christian ethicRay, Ronald R.https://hdl.handle.net/10023/139542019-03-29T13:39:41Z1973-07-01T00:00:00Z1973-07-01T00:00:00ZRay, Ronald R.Mysticism and social ethics : Thomas Merton seen in the light of Paul Tillich's theologyGiannini, Robert E.https://hdl.handle.net/10023/139502019-03-29T13:52:36Z1976-01-01T00:00:00ZThomas Merton (1915-1968), the American Cistercian, wrote numerous books and essays on spirituality, including both Christian and Eastern forms of mysticism, and such social concerns as racial injustice, the war in Vietnam, and the depersonalizing tendencies within a technical society. From his position of contemplative withdrawal he spoke a prophetic word to the world in which he lived, recognizing that his monastic, and eventually his eremitic life, was not so much a withdrawal from the world as it was his own place in the world. He provides, therefore, a living example of the close interrelationship between contemplation and action. Morton understood withdrawal to be movement away from the superficial and false attitudes one has of the world and of one's own self, Withdrawal is, for him, a movement away from the sharp distinction between subject and object, and a movement toward the understanding that God is the ground of all being and that all contingent beings, rooted in Him, are united. Withdrawal is the necessary prelude to effective social action, since withdrawal opens one to the truth of man's solidarity in God, who is ultimate Reality, and therefore provides the true basis for moral action. For Morton, moral theology is dependent upon ascetical theology. The closer one is to God, the closer one is to all of God's creation. Paul Tillich, too, saw the necessity for withdrawal, for an immediate apprehension of God, and for social action. Hence, it is not surprising that Tillich and Merton have numerous points of affinity. In fact, Tillich's theology can be interpreted as a theoretical statement of Merton's experience. Tillich's use of ontological language, especially his distinction between essence and existence, provides a methodical approach to the theology behind Merton's mysticism and social ethic. The purpose for withdrawal is to allow essence to become known under the conditions of existence, and one essence is know - how ever fragmentarily - it enriches existence for all, not only for the one who has experienced essentialization. Hence, even the mysticism of a hermit has an indirect effect on the entire world, and, in the case of Marton himself, a direct and explicit effect. Tillich, therefore, helps to explain Merton, and Merton's life-long attempt to balance the poles of individuality and participation provides an experiential example of Tillich's system.
1976-01-01T00:00:00ZGiannini, Robert E.Thomas Merton (1915-1968), the American Cistercian, wrote numerous books and essays on spirituality, including both Christian and Eastern forms of mysticism, and such social concerns as racial injustice, the war in Vietnam, and the depersonalizing tendencies within a technical society. From his position of contemplative withdrawal he spoke a prophetic word to the world in which he lived, recognizing that his monastic, and eventually his eremitic life, was not so much a withdrawal from the world as it was his own place in the world. He provides, therefore, a living example of the close interrelationship between contemplation and action. Morton understood withdrawal to be movement away from the superficial and false attitudes one has of the world and of one's own self, Withdrawal is, for him, a movement away from the sharp distinction between subject and object, and a movement toward the understanding that God is the ground of all being and that all contingent beings, rooted in Him, are united. Withdrawal is the necessary prelude to effective social action, since withdrawal opens one to the truth of man's solidarity in God, who is ultimate Reality, and therefore provides the true basis for moral action. For Morton, moral theology is dependent upon ascetical theology. The closer one is to God, the closer one is to all of God's creation. Paul Tillich, too, saw the necessity for withdrawal, for an immediate apprehension of God, and for social action. Hence, it is not surprising that Tillich and Merton have numerous points of affinity. In fact, Tillich's theology can be interpreted as a theoretical statement of Merton's experience. Tillich's use of ontological language, especially his distinction between essence and existence, provides a methodical approach to the theology behind Merton's mysticism and social ethic. The purpose for withdrawal is to allow essence to become known under the conditions of existence, and one essence is know - how ever fragmentarily - it enriches existence for all, not only for the one who has experienced essentialization. Hence, even the mysticism of a hermit has an indirect effect on the entire world, and, in the case of Marton himself, a direct and explicit effect. Tillich, therefore, helps to explain Merton, and Merton's life-long attempt to balance the poles of individuality and participation provides an experiential example of Tillich's system.Latin monasteries and nunneries in Palestine and Syria in the time of the crusadesMcLellan, Joyce M.https://hdl.handle.net/10023/139452019-03-29T13:46:14Z1974-03-01T00:00:00Z1974-03-01T00:00:00ZMcLellan, Joyce M.The nature and function of the marvellous in Adomnán's Life of ColumbaBruce, James Hamiltonhttps://hdl.handle.net/10023/139422019-03-29T13:44:13Z1999-05-01T00:00:00ZApproaches to studying the marvellous aspects of saints' lives have focused on political and ethical aims. Miracles proved sanctity, or flowed from it, and thereby authorised the cult and its modern practitioners. However, the nature and function of marvellous phenomena which provide this authority is little understood. This dissertation argues that the account of the marvellous in Adomnán's Life of Columba is fully integrated with a practical Christian tradition broader than the hagiographical genre within which it is normally confined. First, it undertakes a critical examination of approaches to the study of hagiographical marvels. Adomnán uniquely systematises his account of the marvellous into three distinct categories of prophesy, miracles of power, and visions. The account is compiled by a critical and theologically active mind, with a clear understanding both of historical precedent, and contemporary practical function of marvels. Chapter two critiques the identification of Christian marvels as deriving from pre-Christian pagan magic. Charles Plummer's foundational collection of early Irish literary parallels is analysed and found to be unreliable. Third, the theological concept of the eschatological kingdom, inaugurated by Christ in the first century, and becoming realised across the late antique world, is identified as a key to Adomnán's thought. It is traced in the accounts that he records of marvellous phenomena surrounding Columba. Following from this discovery, the empowering presence of the eschatological Holy Spirit, promised as sign and empowerer of the coming Kingdom, is explored. Adomnán is found to have a sophisticated understanding of the Spirit's operation pre-eminently in the gifts of prophesy. The study concludes with a reexamination of the missionary context of Adomnán's account. The Spirit bringing the Kingdom is the mission of the church. How this is present in the Life of Columba reviews the missionary identity of Columba from a new perspective.
1999-05-01T00:00:00ZBruce, James HamiltonApproaches to studying the marvellous aspects of saints' lives have focused on political and ethical aims. Miracles proved sanctity, or flowed from it, and thereby authorised the cult and its modern practitioners. However, the nature and function of marvellous phenomena which provide this authority is little understood. This dissertation argues that the account of the marvellous in Adomnán's Life of Columba is fully integrated with a practical Christian tradition broader than the hagiographical genre within which it is normally confined. First, it undertakes a critical examination of approaches to the study of hagiographical marvels. Adomnán uniquely systematises his account of the marvellous into three distinct categories of prophesy, miracles of power, and visions. The account is compiled by a critical and theologically active mind, with a clear understanding both of historical precedent, and contemporary practical function of marvels. Chapter two critiques the identification of Christian marvels as deriving from pre-Christian pagan magic. Charles Plummer's foundational collection of early Irish literary parallels is analysed and found to be unreliable. Third, the theological concept of the eschatological kingdom, inaugurated by Christ in the first century, and becoming realised across the late antique world, is identified as a key to Adomnán's thought. It is traced in the accounts that he records of marvellous phenomena surrounding Columba. Following from this discovery, the empowering presence of the eschatological Holy Spirit, promised as sign and empowerer of the coming Kingdom, is explored. Adomnán is found to have a sophisticated understanding of the Spirit's operation pre-eminently in the gifts of prophesy. The study concludes with a reexamination of the missionary context of Adomnán's account. The Spirit bringing the Kingdom is the mission of the church. How this is present in the Life of Columba reviews the missionary identity of Columba from a new perspective.The Scottish Cistercian houses, 1136-1487Driscoll, Moraghttps://hdl.handle.net/10023/139362019-03-29T13:44:55Z1988-01-01T00:00:00ZThere is considerable extant source material concerning the Scottish Cistercian Houses between the years 1136 and 1487. Three of the Houses have extant chartularies, and there are smaller collections of documents belonging to other abbeys. In addition, the Order is mentioned in the records of other religious institutions in Scotland, and in the documents of the Scottish and English Crowns and the Papacy. It is possible to come to an understanding of many aspects of the history of the White Monks in Scotland. These include; the life within the Houses, the monks' relations with their lay patrons, and the agricultural and economic activities of the abbeys. The history of the Order in Scotland is that of a largely stable and successful group of Houses. It is also a history of change and adaptation to time and circumstances. The majority of the abbeys were founded by and owed much of their wealth to the generosity of Scottish royalty. Subsequent endowment was largely the work of the Anglo-Norman families of Scotland. Relationships grew between the monks and their patrons. The monks often performed services such as burials, the provision of chaplains, and the granting of hospitality. Abbots served in Royal administration, and as diplomats. The Houses formed a close community, being descended from Rievaulx, with the single exception of Saddell, and there were frequent exchanges and contacts. The period under consideration saw an increasing emphasis on formal education, and a high proportion of the abbots and monastic officers were university educated. There is little evidence of pure scholarship. There was a decline in the numbers of laybrothers, and they were replaced by hired lay servants. The Cistercians were major landowners, possessing large tracts of varied agricultural land, lying for the most part within easy reach of the Houses. They extended and consolidated these holdings through purchases, rentals, and exchanges. In addition to land they were well supplied with natural resources. Exploitation of land was accomplished through a system of granges. The abbeys were major wool producers, and exported to the Continent, often in their own ships. During this period, the direct exploitation of land was replaced by a rentier economy. As well as considerable temporal possessions, the Scottish monks enjoyed 'Spiritualities'. These included; churches and chapels, grants of cash for the poor and sick, pittances, and grants to altars. The history of the Cistercian Order in Scotland is one of steady change and adaptation to prevailing conditions within Scotland and the Order. Developments within these abbeys paralleled those throughout the Order. The Houses functioned as an integral part of the religious, political, economic, and social life of medieval Scotland.
1988-01-01T00:00:00ZDriscoll, MoragThere is considerable extant source material concerning the Scottish Cistercian Houses between the years 1136 and 1487. Three of the Houses have extant chartularies, and there are smaller collections of documents belonging to other abbeys. In addition, the Order is mentioned in the records of other religious institutions in Scotland, and in the documents of the Scottish and English Crowns and the Papacy. It is possible to come to an understanding of many aspects of the history of the White Monks in Scotland. These include; the life within the Houses, the monks' relations with their lay patrons, and the agricultural and economic activities of the abbeys. The history of the Order in Scotland is that of a largely stable and successful group of Houses. It is also a history of change and adaptation to time and circumstances. The majority of the abbeys were founded by and owed much of their wealth to the generosity of Scottish royalty. Subsequent endowment was largely the work of the Anglo-Norman families of Scotland. Relationships grew between the monks and their patrons. The monks often performed services such as burials, the provision of chaplains, and the granting of hospitality. Abbots served in Royal administration, and as diplomats. The Houses formed a close community, being descended from Rievaulx, with the single exception of Saddell, and there were frequent exchanges and contacts. The period under consideration saw an increasing emphasis on formal education, and a high proportion of the abbots and monastic officers were university educated. There is little evidence of pure scholarship. There was a decline in the numbers of laybrothers, and they were replaced by hired lay servants. The Cistercians were major landowners, possessing large tracts of varied agricultural land, lying for the most part within easy reach of the Houses. They extended and consolidated these holdings through purchases, rentals, and exchanges. In addition to land they were well supplied with natural resources. Exploitation of land was accomplished through a system of granges. The abbeys were major wool producers, and exported to the Continent, often in their own ships. During this period, the direct exploitation of land was replaced by a rentier economy. As well as considerable temporal possessions, the Scottish monks enjoyed 'Spiritualities'. These included; churches and chapels, grants of cash for the poor and sick, pittances, and grants to altars. The history of the Cistercian Order in Scotland is one of steady change and adaptation to prevailing conditions within Scotland and the Order. Developments within these abbeys paralleled those throughout the Order. The Houses functioned as an integral part of the religious, political, economic, and social life of medieval Scotland.The writings of St ColumbanWalker, George Stuart Murdochhttps://hdl.handle.net/10023/139302019-03-29T13:52:49Z1953-03-01T00:00:00Z1953-03-01T00:00:00ZWalker, George Stuart MurdochThe ΠΑΙΣ ΘΕΟΥ christology in Justin Martyr, Melito, and Irenaeus : a study in theological reinterpretationBrothers, John Theodorehttps://hdl.handle.net/10023/139232019-03-29T13:43:19Z1967-06-01T00:00:00Z1967-06-01T00:00:00ZBrothers, John TheodoreMissionaries as transmitters of Western civilisation in nineteenth century AfricaGoodloe, Robert Wesleyhttps://hdl.handle.net/10023/139202019-03-29T13:41:54Z1955-09-01T00:00:00Z1955-09-01T00:00:00ZGoodloe, Robert WesleyThe eschatological Jesus : early Christology as interpreted by Reginald H. Fuller, Martin Hengel and P. M. CaseyKahl, Robert M.https://hdl.handle.net/10023/139122019-03-29T13:44:40Z1998-03-01T00:00:00ZWhat is the correct way to interpret the relationship between the message of Jesus and the kerygma, a hermeneutic of discontinuity and evolution or a hermeneutic of continuity and development? The Eschatological Jesus will argue for continuity and development. In their portraits of a non-eschatological and non-messianic Jesus J.D. Crossan and Marcus Borg raise questions about the relationship between Jesus and the kerygma but do not answer them. Reginald H. Fuller and Martin Hengel demonstrate that high Christology can be traced directly to the eschatological ministry of Jesus, especially his authority. Fuller describes Jesus' authority in terms of an inaugurated eschatology and a distinctive sonship which he extends to others. Martin Hengel describes Jesus' eschatological authority as one who acted in God's place when he called his disciples the way God called his prophets and imposed on them a divine discipline and in Lk. 13:34 which has parallels in Sir. 1:15 and Deut. 32:11. This is a messianic authority since it was the Messiah who stood in God's place at the end of time. This Jesus who is in control of the end gave rise to a belief in his pre-existence and the claims of the Fourth Gospel. P.M. Casey, on the other hand, rejects such authority as being apparent in Jesus' ministry. Unlike Fuller and Hengel who see the Fourth Gospel as the logical outgrowth of Jesus' use of 'Abbā, Casey sees the Fourth Gospel as a betrayal of Jesus and the synoptic tradition. However, Casey overlooks the synoptic gospels' portrait of Jesus' acting in God's place and Matthew's use of προσκγνεῖν and προσέρχεσθαι. The Eschatological Jesus concludes with the belief that Jesus' ministry was messianic and eschatological and that the authority he exhibits provides the basis for not only his being Christ, but divine Lord and Son of God.
1998-03-01T00:00:00ZKahl, Robert M.What is the correct way to interpret the relationship between the message of Jesus and the kerygma, a hermeneutic of discontinuity and evolution or a hermeneutic of continuity and development? The Eschatological Jesus will argue for continuity and development. In their portraits of a non-eschatological and non-messianic Jesus J.D. Crossan and Marcus Borg raise questions about the relationship between Jesus and the kerygma but do not answer them. Reginald H. Fuller and Martin Hengel demonstrate that high Christology can be traced directly to the eschatological ministry of Jesus, especially his authority. Fuller describes Jesus' authority in terms of an inaugurated eschatology and a distinctive sonship which he extends to others. Martin Hengel describes Jesus' eschatological authority as one who acted in God's place when he called his disciples the way God called his prophets and imposed on them a divine discipline and in Lk. 13:34 which has parallels in Sir. 1:15 and Deut. 32:11. This is a messianic authority since it was the Messiah who stood in God's place at the end of time. This Jesus who is in control of the end gave rise to a belief in his pre-existence and the claims of the Fourth Gospel. P.M. Casey, on the other hand, rejects such authority as being apparent in Jesus' ministry. Unlike Fuller and Hengel who see the Fourth Gospel as the logical outgrowth of Jesus' use of 'Abbā, Casey sees the Fourth Gospel as a betrayal of Jesus and the synoptic tradition. However, Casey overlooks the synoptic gospels' portrait of Jesus' acting in God's place and Matthew's use of προσκγνεῖν and προσέρχεσθαι. The Eschatological Jesus concludes with the belief that Jesus' ministry was messianic and eschatological and that the authority he exhibits provides the basis for not only his being Christ, but divine Lord and Son of God.The logic and language of the incarnation : towards a Christology of identificationMcEnhill, Peterhttps://hdl.handle.net/10023/138892019-03-29T13:47:49Z1993-07-01T00:00:00ZThis thesis provides an examination of the contemporary discussion of incarnational language as its receives classical expression in the formulations of the Council of Chalcedon in 451 A.D. with a view to developing an incarnational account based on God's identification with Jesus of Nazareth. With this in view consideration is given to a number of contemporary defences of the logic of Chalcedon viewed as a literal statement of identity. It is argued that such defences fail in that they carry over the tensions inherent in Chalcedon unresolved into their own positions. From this conclusion consideration is given to the criticism that incarnational language is not literal but metaphorical. This is agreed, but an argument is offered to show that metaphors can refer and bear cognitive information and as such are capable of conceptual articulation. It is further argued that there is an important class of metaphors which are 'theory-constitutive' such that the theoretical claims which they embody cannot be expressed apart from the metaphor. An attempt is made to show that the metaphor of incarnation is one such 'theory-constitutive' metaphor. The results of this general discussion of incarnational language are then applied to the christological theories of Theodore of Mopsuestia and Donald Baillie. It is argued that they are legitimate and proper attempts to articulate the claims embodied in the metaphor of incarnation. An attempt is made to show that they offer a genuine middle way between Chalcedon and purely inspirational accounts of the incarnation. However, it is conceded that the traditional question raised against these theories, as to whether or not they can successfully maintain a unity of person, is a legitimate one, given their failure to indicate adequately how the union operated. The concept of God's identification with Jesus of Nazareth is introduced as one which shares a certain 'family resemblance' to Baillie's and Theodore's approach. It is argued that the concept of identification provides the type of conceptual underpinning that both Baillie's and Theodore's approach require. The fourth and fifth chapters of this thesis are devoted to presenting an account of the incarnation from the perspective of identification with particular emphasis being given to demonstrating that the concept of identification can account for the unity of God and man in Christ whilst respecting the integrity and individuality of the human person.
1993-07-01T00:00:00ZMcEnhill, PeterThis thesis provides an examination of the contemporary discussion of incarnational language as its receives classical expression in the formulations of the Council of Chalcedon in 451 A.D. with a view to developing an incarnational account based on God's identification with Jesus of Nazareth. With this in view consideration is given to a number of contemporary defences of the logic of Chalcedon viewed as a literal statement of identity. It is argued that such defences fail in that they carry over the tensions inherent in Chalcedon unresolved into their own positions. From this conclusion consideration is given to the criticism that incarnational language is not literal but metaphorical. This is agreed, but an argument is offered to show that metaphors can refer and bear cognitive information and as such are capable of conceptual articulation. It is further argued that there is an important class of metaphors which are 'theory-constitutive' such that the theoretical claims which they embody cannot be expressed apart from the metaphor. An attempt is made to show that the metaphor of incarnation is one such 'theory-constitutive' metaphor. The results of this general discussion of incarnational language are then applied to the christological theories of Theodore of Mopsuestia and Donald Baillie. It is argued that they are legitimate and proper attempts to articulate the claims embodied in the metaphor of incarnation. An attempt is made to show that they offer a genuine middle way between Chalcedon and purely inspirational accounts of the incarnation. However, it is conceded that the traditional question raised against these theories, as to whether or not they can successfully maintain a unity of person, is a legitimate one, given their failure to indicate adequately how the union operated. The concept of God's identification with Jesus of Nazareth is introduced as one which shares a certain 'family resemblance' to Baillie's and Theodore's approach. It is argued that the concept of identification provides the type of conceptual underpinning that both Baillie's and Theodore's approach require. The fourth and fifth chapters of this thesis are devoted to presenting an account of the incarnation from the perspective of identification with particular emphasis being given to demonstrating that the concept of identification can account for the unity of God and man in Christ whilst respecting the integrity and individuality of the human person.The kenotic theory of the incarnation in modern British theologyKetcham, Charles Brownhttps://hdl.handle.net/10023/138862019-08-05T10:55:11Z1955-08-01T00:00:00Z1955-08-01T00:00:00ZKetcham, Charles BrownWhitehead's vision and the possibilities for the Christological adventureSquires, Timothy Jameshttps://hdl.handle.net/10023/138842019-03-29T13:46:35Z1988-07-01T00:00:00ZThe Intention of this thesis is to develop a Process christology which is valid and coherent with respect to the principles of Whitehead's Process philosophy and adequate with respect to Christian faith. As indicated by the title, the study moves from Whitehead's vision to the christological adventure. Although this necessitates that the criteria are essentially philosophical, it is stressed that the discussion finds its inspiration in faith. For that reason the second chapter describes the Process christologies of Norman Pittenger. John Cobb, Schubert Ogden and David Griffin. That discussion isolates the major questions and issues which arise. Chapter three is an examination of the philosophical principles of Whitehead's vision. A central thesis of the work is that the theory of "initial aims" is inadequate to account for the idea of a Divine purpose relevant to human beings. I illustrate why this is so and, after presenting a Process theory of the "self", describe how the notion of purpose mediated in history is Intelligible. Chapter four is a synthesis between the issues raised in the second chapter and the philosophical themes of chapter three. This chapter presents the christology which is valid with respect to Whitehead's vision. The following chapter observes that the Church is an essential aspect of Process christology, and then evaluates Christ and the Church with respect to some of' the themes of Biblical and traditional christology. The intention is to justify its status as an appropriate expression of faith, although it is accepted that the essential subjectivity of faith renders an objective evaluation impossible. The final chapter offers some concluding remarks, noting particularly how Process christology is a theology of liberation : freedom and responsibility.
1988-07-01T00:00:00ZSquires, Timothy JamesThe Intention of this thesis is to develop a Process christology which is valid and coherent with respect to the principles of Whitehead's Process philosophy and adequate with respect to Christian faith. As indicated by the title, the study moves from Whitehead's vision to the christological adventure. Although this necessitates that the criteria are essentially philosophical, it is stressed that the discussion finds its inspiration in faith. For that reason the second chapter describes the Process christologies of Norman Pittenger. John Cobb, Schubert Ogden and David Griffin. That discussion isolates the major questions and issues which arise. Chapter three is an examination of the philosophical principles of Whitehead's vision. A central thesis of the work is that the theory of "initial aims" is inadequate to account for the idea of a Divine purpose relevant to human beings. I illustrate why this is so and, after presenting a Process theory of the "self", describe how the notion of purpose mediated in history is Intelligible. Chapter four is a synthesis between the issues raised in the second chapter and the philosophical themes of chapter three. This chapter presents the christology which is valid with respect to Whitehead's vision. The following chapter observes that the Church is an essential aspect of Process christology, and then evaluates Christ and the Church with respect to some of' the themes of Biblical and traditional christology. The intention is to justify its status as an appropriate expression of faith, although it is accepted that the essential subjectivity of faith renders an objective evaluation impossible. The final chapter offers some concluding remarks, noting particularly how Process christology is a theology of liberation : freedom and responsibility.The christological thought of Peter Taylor Forsyth and Emil Brunner : a comparative studyJones, Frank Fitzgeraldhttps://hdl.handle.net/10023/138802019-03-29T13:49:46Z1970-04-01T00:00:00Z1970-04-01T00:00:00ZJones, Frank FitzgeraldChristological trends in post-Barthian liberal theologyKillough, Richard Harveyhttps://hdl.handle.net/10023/138792019-03-29T13:43:58Z1973-11-01T00:00:00Z1973-11-01T00:00:00ZKillough, Richard HarveyThe struggle with the docetic tendency in twentieth century British christologyWessler, Daniel Baynehttps://hdl.handle.net/10023/138762019-03-29T13:43:45Z1953-12-01T00:00:00Z1953-12-01T00:00:00ZWessler, Daniel BayneThe relation of Karl Barth's understanding of revelation to that of Søren KierkegaardLee, Seung-Goohttps://hdl.handle.net/10023/138612019-03-29T13:48:26Z1986-07-01T00:00:00ZThe purpose of this study is to consider the relation between Karl Barth's understanding and that of Søren Kierkegaard. This study defended the thesis, that even though the later Barth's position was closer to Kierkegaard than was that of the early Barth, the later Barth's position was still different from that of Kierkegaard. To show that this is the case, an attempt was made to analyse Barth's early position and his later position on revelation in their relation to Kierkegaard. Firstly, I examined the early Barth's understanding of revelation through an analysis of The Epistle of the Romans (second edition of 1922) with special reference to its relation to Kierkegaard. In this consideration, I took three salient concepts which were central to the early Barth's understanding of revelation and are relevant to Kierkegaard Moment, History and Paradox. Through the analysis of these three concepts, I showed that even though the early Barth and Kierkegaard used the same terminology, the meaning which they gave to these terms was different from one another. Accordingly, their understandings of revelation were also different from one another. I then turned my attention to the later Barth, especially after the publication of the first volume of the Church Dogmatics in 1932, for the purpose of drawing out the later Barth's understanding of revelation. In this consideration, I argued that even though the later Barth recognized the historicity and temporality of revelation and seemed to emphasize the incarnation, the historicity and the incarnation which the later Barth recognized, were different from Kierkegaard's understanding of the historicity of revelation and of the incarnation. The differences between their concepts of the historicity and temporality, made for the difference between their understandings of revelation. In the third chapter, I attempted to explore Kierkegaard's understanding of revelation. Throughout this chapter, I was especially concerned with the three characteristics, which Kierkegaard wanted to emphasize in his understanding of revelation; the paradoxicality of revelation, revelation as the absolute fact, and the historicity of revelation. I thus concluded that even though the later Barth's view of revelation was close to that of Kierkegaard, even the later Barth has a different understanding of revelation from that of Kierkegaard. At the back of their understanding of revelation there was a different thought-structure.
1986-07-01T00:00:00ZLee, Seung-GooThe purpose of this study is to consider the relation between Karl Barth's understanding and that of Søren Kierkegaard. This study defended the thesis, that even though the later Barth's position was closer to Kierkegaard than was that of the early Barth, the later Barth's position was still different from that of Kierkegaard. To show that this is the case, an attempt was made to analyse Barth's early position and his later position on revelation in their relation to Kierkegaard. Firstly, I examined the early Barth's understanding of revelation through an analysis of The Epistle of the Romans (second edition of 1922) with special reference to its relation to Kierkegaard. In this consideration, I took three salient concepts which were central to the early Barth's understanding of revelation and are relevant to Kierkegaard Moment, History and Paradox. Through the analysis of these three concepts, I showed that even though the early Barth and Kierkegaard used the same terminology, the meaning which they gave to these terms was different from one another. Accordingly, their understandings of revelation were also different from one another. I then turned my attention to the later Barth, especially after the publication of the first volume of the Church Dogmatics in 1932, for the purpose of drawing out the later Barth's understanding of revelation. In this consideration, I argued that even though the later Barth recognized the historicity and temporality of revelation and seemed to emphasize the incarnation, the historicity and the incarnation which the later Barth recognized, were different from Kierkegaard's understanding of the historicity of revelation and of the incarnation. The differences between their concepts of the historicity and temporality, made for the difference between their understandings of revelation. In the third chapter, I attempted to explore Kierkegaard's understanding of revelation. Throughout this chapter, I was especially concerned with the three characteristics, which Kierkegaard wanted to emphasize in his understanding of revelation; the paradoxicality of revelation, revelation as the absolute fact, and the historicity of revelation. I thus concluded that even though the later Barth's view of revelation was close to that of Kierkegaard, even the later Barth has a different understanding of revelation from that of Kierkegaard. At the back of their understanding of revelation there was a different thought-structure.The contextual 'cognitio dei' in the theologies of Karl Barth and Choan-Seng SongOu, Li-Jenhttps://hdl.handle.net/10023/138582019-05-29T02:03:14Z1999-07-01T00:00:00ZThe major tasks of the present thesis are twofold: First, to show through a
historical and material reconsideration of Karl Barth’s doctrine of the knowledge
of God, the falsity of three prevalent misreadings of his work—that Barth denies
God’s capacity for making Himself known through nature, that he finally makes
a concession to natural theology, and that Barth’s theology as a whole is
acontextual and takes little account of earthly conditions. Second, to consider
the significance of Barth’s actual teaching for the Taiwanese context by hosting
a dialogue between his thought and the so-called ‘Asian theology’, with
particular emphasis on the theology of the Taiwanese theologian Choan-Seng
Song.
Firstly, the thesis argues that in regarding natural theology as a form of
pernicious teaching, which declares that human beings as such possess the
capacity and power to conceive God, the world and humanity, Barth wishes to
safeguard against Christ’s universal sovereignty in freedom being trivialised.
Secondly, it accentuates that Barth’s preference for revealed knowledge of God
is meant to disclose the universal love in and of Christ which renews corrupted
humanity in the act of reconciliation. While Barth has no doubt that this love
penetrates into human culture and nature, making use of them as media in
witness of God outside of the sphere of Christ and the Church, he never makes
any concession to natural theology at the expense of Christ, i.e., of Christian
faith. On balance, Barth’s doctrine of the knowledge of God is from beginning
to end Christocentric in view of highlighting Christ as the centre.
Through a historical reading of Barth the thesis in turn seeks to establish
a constructive dialogue between Barth and Song whose thought deeply
influences the Presbyterian Church in Taiwan. It lays bare the hidden dangers
of Asian theology and Song’s anthropocentric knowledge in order to encourage
Taiwanese Presbyterians to continue to consider an alternative approach
(consonant with Barth’s) to maintaining their Christian identity in a culture that
is encompassed by a religiously pluralist atmosphere and a secular humanitarian
ethos.
1999-07-01T00:00:00ZOu, Li-JenThe major tasks of the present thesis are twofold: First, to show through a
historical and material reconsideration of Karl Barth’s doctrine of the knowledge
of God, the falsity of three prevalent misreadings of his work—that Barth denies
God’s capacity for making Himself known through nature, that he finally makes
a concession to natural theology, and that Barth’s theology as a whole is
acontextual and takes little account of earthly conditions. Second, to consider
the significance of Barth’s actual teaching for the Taiwanese context by hosting
a dialogue between his thought and the so-called ‘Asian theology’, with
particular emphasis on the theology of the Taiwanese theologian Choan-Seng
Song.
Firstly, the thesis argues that in regarding natural theology as a form of
pernicious teaching, which declares that human beings as such possess the
capacity and power to conceive God, the world and humanity, Barth wishes to
safeguard against Christ’s universal sovereignty in freedom being trivialised.
Secondly, it accentuates that Barth’s preference for revealed knowledge of God
is meant to disclose the universal love in and of Christ which renews corrupted
humanity in the act of reconciliation. While Barth has no doubt that this love
penetrates into human culture and nature, making use of them as media in
witness of God outside of the sphere of Christ and the Church, he never makes
any concession to natural theology at the expense of Christ, i.e., of Christian
faith. On balance, Barth’s doctrine of the knowledge of God is from beginning
to end Christocentric in view of highlighting Christ as the centre.
Through a historical reading of Barth the thesis in turn seeks to establish
a constructive dialogue between Barth and Song whose thought deeply
influences the Presbyterian Church in Taiwan. It lays bare the hidden dangers
of Asian theology and Song’s anthropocentric knowledge in order to encourage
Taiwanese Presbyterians to continue to consider an alternative approach
(consonant with Barth’s) to maintaining their Christian identity in a culture that
is encompassed by a religiously pluralist atmosphere and a secular humanitarian
ethos.A study in the history of ideas : the concept of God in twentieth century Anglo-American process philosophyCollins, Williamhttps://hdl.handle.net/10023/138562019-03-29T13:42:43Z1983-07-01T00:00:00ZThe concept of God as it is set forth in Charles Hartshorne's panentheism is undoubtedly influenced by the work of Alfred North Whitehead. This is generally acknowledged. What is not fully appreciated, or at least has not been systematized, is that Whitehead's philosophy was not radically novel, but belonged to a particular philosophical perspective, namely British neo-realism. Whitehead's roots in British neo-realism can be demonstrated by a comparative study which includes contemporaries of Whitehead who also belonged to the neo-realistic school. Such a study demonstrates that Samuel Alexander, C. Lloyd Morgan and Whitehead all had similar viewpoints concerning such matters as ultimate reality, a theory of emergence, the dipolarity of nature, and God. Thus, an affinity of thought in these philosophers can be clearly seen. It is therefore the case that Whitehead's influence on Hartshorne was not merely the influence of one man but was also the influence of the philosophical perspective to which that one man belonged, namely British neo-realism. Consequently, Whitehead's influence on Hartshorne resulted in an affinity of thought not only in two men, but also in two philosophies, British neo-realism and American panentheism This research systematically sets forth this affinity in these two schools of thought. Both British neo-realism and American panentheism belong to the wider context of Anglo-American process philosophy. This philosophical perspective is found under examination to be a synthesis of realism and idealism. Thus the British neo-realists, Alexander, Morgan and Whitehead qualify their realism by retaining the concept of "mind" as central to their cosmology. All three philosophers expound a pan-psychistic view of the universe. In America, Hartshorne's panentheism is likewise panpsychistic in viewpoint, and is also a synthesis of realism and idealism. The major influences on Hartshorne were Whitehead and William Ernest Hocking, the American idealist. Hartshorne's panentheism may then best be understood as a synthesis of British neo-realism (from Whitehead) and American idealism (from Hocking). On the basis of the metaphysical principles of process philosophy, we must conclude that the God who is presented is finite. In conjunction with this, while the process concept of God allows explanation for the temporal process, it allows no explanation for temporal or contingent existence. While such must be regarded as a deficiency, nonetheless the process philosophers rightly remind us of the importance of the topic concerning the nature of God.
1983-07-01T00:00:00ZCollins, WilliamThe concept of God as it is set forth in Charles Hartshorne's panentheism is undoubtedly influenced by the work of Alfred North Whitehead. This is generally acknowledged. What is not fully appreciated, or at least has not been systematized, is that Whitehead's philosophy was not radically novel, but belonged to a particular philosophical perspective, namely British neo-realism. Whitehead's roots in British neo-realism can be demonstrated by a comparative study which includes contemporaries of Whitehead who also belonged to the neo-realistic school. Such a study demonstrates that Samuel Alexander, C. Lloyd Morgan and Whitehead all had similar viewpoints concerning such matters as ultimate reality, a theory of emergence, the dipolarity of nature, and God. Thus, an affinity of thought in these philosophers can be clearly seen. It is therefore the case that Whitehead's influence on Hartshorne was not merely the influence of one man but was also the influence of the philosophical perspective to which that one man belonged, namely British neo-realism. Consequently, Whitehead's influence on Hartshorne resulted in an affinity of thought not only in two men, but also in two philosophies, British neo-realism and American panentheism This research systematically sets forth this affinity in these two schools of thought. Both British neo-realism and American panentheism belong to the wider context of Anglo-American process philosophy. This philosophical perspective is found under examination to be a synthesis of realism and idealism. Thus the British neo-realists, Alexander, Morgan and Whitehead qualify their realism by retaining the concept of "mind" as central to their cosmology. All three philosophers expound a pan-psychistic view of the universe. In America, Hartshorne's panentheism is likewise panpsychistic in viewpoint, and is also a synthesis of realism and idealism. The major influences on Hartshorne were Whitehead and William Ernest Hocking, the American idealist. Hartshorne's panentheism may then best be understood as a synthesis of British neo-realism (from Whitehead) and American idealism (from Hocking). On the basis of the metaphysical principles of process philosophy, we must conclude that the God who is presented is finite. In conjunction with this, while the process concept of God allows explanation for the temporal process, it allows no explanation for temporal or contingent existence. While such must be regarded as a deficiency, nonetheless the process philosophers rightly remind us of the importance of the topic concerning the nature of God.The theoretical contexts of Mary Daly's thoughtWaslin, Suehttps://hdl.handle.net/10023/138532019-03-29T13:41:09Z1998-01-01T00:00:00ZThis thesis focuses upon the writings of the contemporary North American feminist theologian Mary Daly. It takes the form of a critical study of Daly's thought in terms of five tributary influences. It represents a contribution to two areas of research: the history of feminist ideas, and the ongoing methodological debate within feminism as to the possible relationship between feminist theory and 'conventional' theory. In chapter one Daly's political thought is introduced through a discussion of the influence of the tradition of radical feminism. The principle aim of this chapter is to clarify, as far as possible, the dual process of influence that exists between her thinking and the work of certain radical feminist theorists. In chapter two the influence of Beauvoirian existentialism upon Daly's thought is examined in the wake of the claim that in drawing from Simone de Beauvoir's feminist existentialist analysis of women's situation, in The Second Sex, Daly assimilates Sartrean existentialist assumptions which are problematic from a feminist perspective. In chapter three turn to address Daly's philosophical- theological debt to Thomas Aquinas and the Thomist tradition. I trace the history of Daly's dealings with Thomism, including her criticism, and briefly evaluate her continued feminist engagement with its ontology. In chapter four Daly's utilisation of Peter L. Berger's sociological theory is explored. I discuss Daly's feminist criticism of Berger's theory of 'worldbuilding' and proceed to evaluate her subsequent attempts to use Berger's work as the starting-point for a new feminist sociology of knowledge. In the fifth and final chapter the abiding influence of Christianity to Daly's 'revolutionary' theological agenda is highlighted and explored with reference to the contemporary division of theological labour between so-called 'reformists' and 'revolutionaries'. The thesis ends with a few concluding remarks about Daly's methodology with regard to 'conventional' theory.
1998-01-01T00:00:00ZWaslin, SueThis thesis focuses upon the writings of the contemporary North American feminist theologian Mary Daly. It takes the form of a critical study of Daly's thought in terms of five tributary influences. It represents a contribution to two areas of research: the history of feminist ideas, and the ongoing methodological debate within feminism as to the possible relationship between feminist theory and 'conventional' theory. In chapter one Daly's political thought is introduced through a discussion of the influence of the tradition of radical feminism. The principle aim of this chapter is to clarify, as far as possible, the dual process of influence that exists between her thinking and the work of certain radical feminist theorists. In chapter two the influence of Beauvoirian existentialism upon Daly's thought is examined in the wake of the claim that in drawing from Simone de Beauvoir's feminist existentialist analysis of women's situation, in The Second Sex, Daly assimilates Sartrean existentialist assumptions which are problematic from a feminist perspective. In chapter three turn to address Daly's philosophical- theological debt to Thomas Aquinas and the Thomist tradition. I trace the history of Daly's dealings with Thomism, including her criticism, and briefly evaluate her continued feminist engagement with its ontology. In chapter four Daly's utilisation of Peter L. Berger's sociological theory is explored. I discuss Daly's feminist criticism of Berger's theory of 'worldbuilding' and proceed to evaluate her subsequent attempts to use Berger's work as the starting-point for a new feminist sociology of knowledge. In the fifth and final chapter the abiding influence of Christianity to Daly's 'revolutionary' theological agenda is highlighted and explored with reference to the contemporary division of theological labour between so-called 'reformists' and 'revolutionaries'. The thesis ends with a few concluding remarks about Daly's methodology with regard to 'conventional' theory.Gottes Offenbarung und menschliche ReligionReinhardt, Krausshttps://hdl.handle.net/10023/138512019-03-29T13:42:49Z1990-07-01T00:00:00ZIn polemical response to the approach represented by Friedrich Schleiermacher, Karl Barth proposes to evaluate religion strictly from the perspective of God's revelation. In spite of this radical departure from Neo-Protestant epistemology, Barth continues to understand religion in Schleiermacher's terms, namely as an essentially anthropological category. The reductionist tendencies inherent in this understanding of religion cause Barth to lapse into his early 'dialectical' concept of revelation with its strong emphasis on the divine transcendence. This, in turn, leads to a radical polarization of revelation and religion which finds expression in Barth's call for and development of a theological criticism of religion. At its core this theological criticism of religion is thus not a new understanding of religion, but rather an assessment of Schleiermacher's view of religion within the framework of Barth's early 'dialectical' theology. The absolute dichotomy between revelation and religion resulting from this approach stands in direct conflict, however, with Barth's affirmation of a positive relationship between these two categories. His attempt, under the term 'true religion', to further develop such a positive correlation between revelation and religion without substantially modifying the meaning of both these terms is consequently flawed with a series of logical contradictions and results in a highly questionable Christian exclusivism. An alternative theological approach to the problem of religion based on christological considerations is found as an undercurrent in Barth's thinking. This christocentric view of religion, although not yet sufficiently developed by Barth himself, is in better agreement with his mature theology than is his 'dialectical' approach. In addition, this alternative proves to be theologically more promising with respect to its logical consistency, its biblical foundation, as well as its importance for the current debate over a viable Christian 'theology of religions'.
1990-07-01T00:00:00ZReinhardt, KraussIn polemical response to the approach represented by Friedrich Schleiermacher, Karl Barth proposes to evaluate religion strictly from the perspective of God's revelation. In spite of this radical departure from Neo-Protestant epistemology, Barth continues to understand religion in Schleiermacher's terms, namely as an essentially anthropological category. The reductionist tendencies inherent in this understanding of religion cause Barth to lapse into his early 'dialectical' concept of revelation with its strong emphasis on the divine transcendence. This, in turn, leads to a radical polarization of revelation and religion which finds expression in Barth's call for and development of a theological criticism of religion. At its core this theological criticism of religion is thus not a new understanding of religion, but rather an assessment of Schleiermacher's view of religion within the framework of Barth's early 'dialectical' theology. The absolute dichotomy between revelation and religion resulting from this approach stands in direct conflict, however, with Barth's affirmation of a positive relationship between these two categories. His attempt, under the term 'true religion', to further develop such a positive correlation between revelation and religion without substantially modifying the meaning of both these terms is consequently flawed with a series of logical contradictions and results in a highly questionable Christian exclusivism. An alternative theological approach to the problem of religion based on christological considerations is found as an undercurrent in Barth's thinking. This christocentric view of religion, although not yet sufficiently developed by Barth himself, is in better agreement with his mature theology than is his 'dialectical' approach. In addition, this alternative proves to be theologically more promising with respect to its logical consistency, its biblical foundation, as well as its importance for the current debate over a viable Christian 'theology of religions'.The Jews in the Balkan provinces of the Roman Empire : an epigraphic and archaeological surveyPanayotov, Alexanderhttps://hdl.handle.net/10023/138492019-03-29T13:44:59Z2004-01-01T00:00:00ZThe dissertation investigates the social, economic and religious aspects of Jewish life in the Balkan provinces of the Roman Empire between the 4th century BCE and 8th century CE. This is the first study, which studies the social and religious life of the Jewish communities in the Balkans, as recoded in the epigraphic and archaeological material, and will provide scholars with much needed basis for further research in the field. The primary focus of my research is a historical analysis of the epigraphic and archaeological evidence regarding the Jewish communities in the Roman provinces of Pannonia Inferior, Dalmatia, Moesia, Thracia, Macedonia, Achaea and Crete. The work is arranged in the form a corpus of inscriptions with additional entries on the archaeological and literary evidence. The intention has been to include all Jewish inscriptions and archaeological remains from the Balkans, which are likely to date from before c.700 CE. The analysis concentrates on the language and content of the available inscriptions, the onomastic repertoire employed, the historical context of the Jewish archaeological remains and their relation to the non- Jewish archaeological material from the region. The results of my research are important for understanding the involvement of Jews in the city life and their civic status, the cultural interaction between Jews and their non-Jewish neighbours and may define the local community organisation and background of Jewish settlement in the Balkan provinces of the Roman Empire. In my commentaries I suggest that the social system of the Jewish communities in the Balkans was dependent upon the local public and economic situation in the Roman city but not determined by it.
2004-01-01T00:00:00ZPanayotov, AlexanderThe dissertation investigates the social, economic and religious aspects of Jewish life in the Balkan provinces of the Roman Empire between the 4th century BCE and 8th century CE. This is the first study, which studies the social and religious life of the Jewish communities in the Balkans, as recoded in the epigraphic and archaeological material, and will provide scholars with much needed basis for further research in the field. The primary focus of my research is a historical analysis of the epigraphic and archaeological evidence regarding the Jewish communities in the Roman provinces of Pannonia Inferior, Dalmatia, Moesia, Thracia, Macedonia, Achaea and Crete. The work is arranged in the form a corpus of inscriptions with additional entries on the archaeological and literary evidence. The intention has been to include all Jewish inscriptions and archaeological remains from the Balkans, which are likely to date from before c.700 CE. The analysis concentrates on the language and content of the available inscriptions, the onomastic repertoire employed, the historical context of the Jewish archaeological remains and their relation to the non- Jewish archaeological material from the region. The results of my research are important for understanding the involvement of Jews in the city life and their civic status, the cultural interaction between Jews and their non-Jewish neighbours and may define the local community organisation and background of Jewish settlement in the Balkan provinces of the Roman Empire. In my commentaries I suggest that the social system of the Jewish communities in the Balkans was dependent upon the local public and economic situation in the Roman city but not determined by it.A comparison of the concept of God found in Paul Tillich, Alfred North Whitehead and Charles HartshorneCrossland, David C.https://hdl.handle.net/10023/138432019-03-29T13:48:35Z1987-07-01T00:00:00ZThis Thesis aims to compare and contrast the doctrines of God found within the writings of Paul Tillich, Alfred North Whitehead and Charles Hartshorne. Chapter one is concerned with an exposition of Tillich's concept of God while chapter two examines the process view and explains the divergence of Hartshorne from Whitehead. In chapter three I discuss general similarities of system structure and basic ideology between Tillich and Process but conclude that there are insurmountable difficulties in bringing the two systems into closer dialogue. The religious and philosophical similarities and differences are outlined and the judgement made that ultimately the difference is due to Tillich's insistence on symbolic language. I also argue in chapter three that while Tillich and Process cannot be brought together as systems they can benefit from one another at specific points. For example, Tillichs' insight into the phenomenological threat of non-being can be included in process to enrich its ability to address the human situation. In chapter four I analyse both Whiteheads' concept of Prehension and Tillichs' concept of participation and show how the latter can be clarified by reference to the former. I believe that Tillich uses participation to apply to different levels of relatedness from the mere 'having of relation' to the saving participation of the New Being. I conclude that if Prehension is used to interpret the basic levels of relationship then participation is free to be used for higher meanings only.
1987-07-01T00:00:00ZCrossland, David C.This Thesis aims to compare and contrast the doctrines of God found within the writings of Paul Tillich, Alfred North Whitehead and Charles Hartshorne. Chapter one is concerned with an exposition of Tillich's concept of God while chapter two examines the process view and explains the divergence of Hartshorne from Whitehead. In chapter three I discuss general similarities of system structure and basic ideology between Tillich and Process but conclude that there are insurmountable difficulties in bringing the two systems into closer dialogue. The religious and philosophical similarities and differences are outlined and the judgement made that ultimately the difference is due to Tillich's insistence on symbolic language. I also argue in chapter three that while Tillich and Process cannot be brought together as systems they can benefit from one another at specific points. For example, Tillichs' insight into the phenomenological threat of non-being can be included in process to enrich its ability to address the human situation. In chapter four I analyse both Whiteheads' concept of Prehension and Tillichs' concept of participation and show how the latter can be clarified by reference to the former. I believe that Tillich uses participation to apply to different levels of relatedness from the mere 'having of relation' to the saving participation of the New Being. I conclude that if Prehension is used to interpret the basic levels of relationship then participation is free to be used for higher meanings only.Eschatological themes in II Thessalonians 2:1-12Stephens, David J.https://hdl.handle.net/10023/138412019-03-29T13:45:14Z1976-01-01T00:00:00ZII Th. 2:1-12 is one of the most difficult passages in the N.T., treating, as it does, of eschatological themes which do not re-appear in Pauline Literature. The thesis is an attempt to deal adequately with these themes. First though, the authenticity of II is considered (chp.1) and held to be by Paul. The eschatology of II. 2 is then related to the eschatology of the two Thessalonian letters and it is concluded that a great deal of pre-Pauline material exists in the epistles, (chp.2). A detailed study is made of the problem which gave rise to II.2 by looking at the pastoral concern of the Apostle, the statement which caused the difficulty (The Day of the Lord has come) and the means by which the error was spread. It is concluded that some at Thessalonica were reading 'present salvation' into the expression 'Day of the Lord', whilst at the same time not denying necessarily a future Parousia of Christ, (chp.4). The next three chapters (5-7) look at the three themes which Paul uses to show the Day has not yet arrived : The Apostasy, The Anomos and The Katechon (ōn). The Apostasy is viewed as religious and takes place within the bosom of the church. The Anomos theme is studied against the suggested backgrounds of historical precursors and the Belial (Beliar) myth. The conclusion reached is the Antichrist (=Anomos) idea is the creation of the early church drawing upon elements found in the descriptions of earlier figures, e.g. Antiochus IV. The Anomos figure must be understood from texts showing Satanic possession since those aid an understanding of his relationship to Satan. Details within the passage of the appearance and activity of the Anomos throw light on the conception of the figure; he is set up as a mocking counterpart to Christ and his parousia, (chp.6). The last chapter argues for a theocentric understanding of the Katechon with the Greek verb being translated 'restrain'. Paul is here referring to God and His restraint. The background to this lies in the thought of God holding onto evil and then allowing it to flourish for a set time. Evidence for this is provided and considered. Paul has developed themes which counter an error in the early church. By dealing with events associated with the Day of the Lord he has shown that the Day cannot have come.
1976-01-01T00:00:00ZStephens, David J.II Th. 2:1-12 is one of the most difficult passages in the N.T., treating, as it does, of eschatological themes which do not re-appear in Pauline Literature. The thesis is an attempt to deal adequately with these themes. First though, the authenticity of II is considered (chp.1) and held to be by Paul. The eschatology of II. 2 is then related to the eschatology of the two Thessalonian letters and it is concluded that a great deal of pre-Pauline material exists in the epistles, (chp.2). A detailed study is made of the problem which gave rise to II.2 by looking at the pastoral concern of the Apostle, the statement which caused the difficulty (The Day of the Lord has come) and the means by which the error was spread. It is concluded that some at Thessalonica were reading 'present salvation' into the expression 'Day of the Lord', whilst at the same time not denying necessarily a future Parousia of Christ, (chp.4). The next three chapters (5-7) look at the three themes which Paul uses to show the Day has not yet arrived : The Apostasy, The Anomos and The Katechon (ōn). The Apostasy is viewed as religious and takes place within the bosom of the church. The Anomos theme is studied against the suggested backgrounds of historical precursors and the Belial (Beliar) myth. The conclusion reached is the Antichrist (=Anomos) idea is the creation of the early church drawing upon elements found in the descriptions of earlier figures, e.g. Antiochus IV. The Anomos figure must be understood from texts showing Satanic possession since those aid an understanding of his relationship to Satan. Details within the passage of the appearance and activity of the Anomos throw light on the conception of the figure; he is set up as a mocking counterpart to Christ and his parousia, (chp.6). The last chapter argues for a theocentric understanding of the Katechon with the Greek verb being translated 'restrain'. Paul is here referring to God and His restraint. The background to this lies in the thought of God holding onto evil and then allowing it to flourish for a set time. Evidence for this is provided and considered. Paul has developed themes which counter an error in the early church. By dealing with events associated with the Day of the Lord he has shown that the Day cannot have come.The problem of Paul's understanding of the historical Jesus in critical study : a historico-critical study of the Jesus-Paul problem in the nineteenth century and in the first half of the twentieth centuryLee, Jong-Yunhttps://hdl.handle.net/10023/138392019-03-29T13:40:30Z1975-07-01T00:00:00ZThe primary Intention of this study is to investigate the problem of the relationship between Jesus and Paul. However, it was necessary to retrace our steps to the beginnings of the discussion and to set forth the problem in all its complexity and in all its ramification for the task of biblical study and interpretation. It is therefore hoped that this study will shed some light upon the present situation and task of biblical research. In the discussion of the problem of Jesus and Paul, two more or less independent lines of the nineteenth century historical research converged: the study of the life of Jesus and Pauline research. The lines of research initiated by Strauss and Baur were made possible by the development of methodology, and this methodology was in turn rooted in the new philosophies of history which emerged at the end of the eighteenth and the beginning of the nineteenth centuries. The history of the problem of Jesus and Paul is closely tied to the development of methodology and philosophy of history. The problem of Jesus and Paul is also a theological problem. Every answer to the problem of the historical relationship of Jesus and Paul has direct implications for the content and nature of the Christian faith. Here basic theological issues and historical problems are inextricably intertwined. What is Christianity? Is it religion of Jesus or the gospel of Paul? What is the proper object of faith? Is it the person of the historical Jesus or the Christ of Pauline theology? These issues involve particularly the whole problem of Christology, the relationship of faith and history, of theology and historical research. Wrede's work is here treated as the focal point of the development of the discussion of the problem of Jesus and Paul. The various attempts to deal with Wrede's solution to the problem continue until World War I, after which a decreasing interest in the problem becomes apparent. More recently there has been a favorable shift from Jesus to Paul and an endorsement of Paul through contemporary mysticism and existentialism. In the final part it is necessary to account for the dwindling interest and to discuss the present state of the problem of Jesus and Paul. A reopening of the problem might prove salutary and assist in the clarification of the problem of the relationship of revelation and history.
1975-07-01T00:00:00ZLee, Jong-YunThe primary Intention of this study is to investigate the problem of the relationship between Jesus and Paul. However, it was necessary to retrace our steps to the beginnings of the discussion and to set forth the problem in all its complexity and in all its ramification for the task of biblical study and interpretation. It is therefore hoped that this study will shed some light upon the present situation and task of biblical research. In the discussion of the problem of Jesus and Paul, two more or less independent lines of the nineteenth century historical research converged: the study of the life of Jesus and Pauline research. The lines of research initiated by Strauss and Baur were made possible by the development of methodology, and this methodology was in turn rooted in the new philosophies of history which emerged at the end of the eighteenth and the beginning of the nineteenth centuries. The history of the problem of Jesus and Paul is closely tied to the development of methodology and philosophy of history. The problem of Jesus and Paul is also a theological problem. Every answer to the problem of the historical relationship of Jesus and Paul has direct implications for the content and nature of the Christian faith. Here basic theological issues and historical problems are inextricably intertwined. What is Christianity? Is it religion of Jesus or the gospel of Paul? What is the proper object of faith? Is it the person of the historical Jesus or the Christ of Pauline theology? These issues involve particularly the whole problem of Christology, the relationship of faith and history, of theology and historical research. Wrede's work is here treated as the focal point of the development of the discussion of the problem of Jesus and Paul. The various attempts to deal with Wrede's solution to the problem continue until World War I, after which a decreasing interest in the problem becomes apparent. More recently there has been a favorable shift from Jesus to Paul and an endorsement of Paul through contemporary mysticism and existentialism. In the final part it is necessary to account for the dwindling interest and to discuss the present state of the problem of Jesus and Paul. A reopening of the problem might prove salutary and assist in the clarification of the problem of the relationship of revelation and history.Semitic influence on verbal usage and on the subordinate clauses in the apocalypseThompson, Stevenhttps://hdl.handle.net/10023/138382019-03-29T13:47:59Z1975-08-01T00:00:00ZThe major peculiarities of the language of the Apocalypse related to the usage of the Verb and of the Clause are here explained as due to the influence of the Hebrew and Aramaic languages, not to the author's lack of familiarity with Greek. The approach has been to isolate in each case the usage which is not compatible with Hellenistic Greek syntax, and then to extract from the Septuagint identical constructions. The next step was to determine the type of Hebrew/ Aramaic construction responsible for the anomaly in the Septuagint, and then to apply the same explanation to the identical construction in the Apocalypse. While this method has proven to be fundamentally sound and reliable, it is a strange fact that previous treatments of the Semitic element in the language of the Apocalypse have failed to apply it consistently. Another basic presupposition of this thesis is that the research should not be restricted to a single-Greek manuscript or printed text of the Apocalypse. Instead, an eclectic approach is made, which respects any manuscript evidence supporting the more semitised construction. The study included every significant facet of verbal usage from that of lexicography, Voice, Mood, Tenses of the Finite Verb, case additions to the verb, and the Infinitive and Participle. Included in the section on Clauses were Noun - and Verbal - Clauses, plus the Subordinate Clauses such as Relative, Circumstantial, Conditional, Temporal, Final, and Consecutive. Specific types of Semitic influence were seen to be present in each section listed. In at least some cases the Semitic influence was of such a direct nature that it could be explained only as due to direct translation from a Semitic source. While the evidence points predominantly to Hebrew sources underlying the Apc., the case for Aramaic influence at some points cannot be ruled out without doing an injustice to the facts. The results of this study, based as they are on directly observable Semitic influence on the Greek of the LXX, can be applied to any Jewish translation Greek text, to serve as a syntactical survey of that language. The study also demonstrated that the eclectic approach to the text of the Apocalypse is the only sound one, because no single manuscript or family of manuscripts has preserved a majority of the semitised (and therefore more nearly original) readings.
1975-08-01T00:00:00ZThompson, StevenThe major peculiarities of the language of the Apocalypse related to the usage of the Verb and of the Clause are here explained as due to the influence of the Hebrew and Aramaic languages, not to the author's lack of familiarity with Greek. The approach has been to isolate in each case the usage which is not compatible with Hellenistic Greek syntax, and then to extract from the Septuagint identical constructions. The next step was to determine the type of Hebrew/ Aramaic construction responsible for the anomaly in the Septuagint, and then to apply the same explanation to the identical construction in the Apocalypse. While this method has proven to be fundamentally sound and reliable, it is a strange fact that previous treatments of the Semitic element in the language of the Apocalypse have failed to apply it consistently. Another basic presupposition of this thesis is that the research should not be restricted to a single-Greek manuscript or printed text of the Apocalypse. Instead, an eclectic approach is made, which respects any manuscript evidence supporting the more semitised construction. The study included every significant facet of verbal usage from that of lexicography, Voice, Mood, Tenses of the Finite Verb, case additions to the verb, and the Infinitive and Participle. Included in the section on Clauses were Noun - and Verbal - Clauses, plus the Subordinate Clauses such as Relative, Circumstantial, Conditional, Temporal, Final, and Consecutive. Specific types of Semitic influence were seen to be present in each section listed. In at least some cases the Semitic influence was of such a direct nature that it could be explained only as due to direct translation from a Semitic source. While the evidence points predominantly to Hebrew sources underlying the Apc., the case for Aramaic influence at some points cannot be ruled out without doing an injustice to the facts. The results of this study, based as they are on directly observable Semitic influence on the Greek of the LXX, can be applied to any Jewish translation Greek text, to serve as a syntactical survey of that language. The study also demonstrated that the eclectic approach to the text of the Apocalypse is the only sound one, because no single manuscript or family of manuscripts has preserved a majority of the semitised (and therefore more nearly original) readings.The Apocalypse of John : a hermeneutical studyHalloran, Brian Michaelhttps://hdl.handle.net/10023/138362019-03-29T13:40:40Z1988-07-01T00:00:00ZThe aim of this dissertation is to discover the relevance (so often called in question) of John's Apocalypse. It was necessary first of all to examine the nature of the genre 'apocalypse'. Modern scholarship seems close to reaching a consensus of opinion concerning the main elements of the genre. Yet there are different views regarding its purpose. Our hypothesis is that the genre develops from a therapy in crisis towards a treatise on eschatology. The next step was to examine the Sitz-im-Leben of Revelation. Here we favoured the most commonly accepted opinion that Revelation was probably written towards the end of Domitian's reign. Then we examined the social and religious conditions in Asia at that time, and came to the conclusion that Revelation was indeed contending with crisis, mainly religious but social to some degree. John's literary sources were then examined. In terms of quantity Old Testament allusions are the most numerous, but our author is also thoroughly familiar with Christian ideas and with the thought of intertestamental literature. It was interesting to find similarities to the Qumran literature. What came as a surprise was the number of ideas that seem to be derived from pagan sources or from the secular world. From these investigations, some aspects of Revelation's relevance became apparent. The genre facilitates a championing of future eschatology that has sometimes been blurred in our own century, and provides some principles for a Christocentric theodicy. The Sitz-im-Leben investigation led us to see that John stirs the Christian conscience to protest against political evil, and by implication condemns condoning by silence. This provides a basis for a theology of liberation. John's use of sources shows an appreciation of an ongoing process of hermeneutics, portends a recognition of the religious value of the profane, and proclaims victory through the cross.
1988-07-01T00:00:00ZHalloran, Brian MichaelThe aim of this dissertation is to discover the relevance (so often called in question) of John's Apocalypse. It was necessary first of all to examine the nature of the genre 'apocalypse'. Modern scholarship seems close to reaching a consensus of opinion concerning the main elements of the genre. Yet there are different views regarding its purpose. Our hypothesis is that the genre develops from a therapy in crisis towards a treatise on eschatology. The next step was to examine the Sitz-im-Leben of Revelation. Here we favoured the most commonly accepted opinion that Revelation was probably written towards the end of Domitian's reign. Then we examined the social and religious conditions in Asia at that time, and came to the conclusion that Revelation was indeed contending with crisis, mainly religious but social to some degree. John's literary sources were then examined. In terms of quantity Old Testament allusions are the most numerous, but our author is also thoroughly familiar with Christian ideas and with the thought of intertestamental literature. It was interesting to find similarities to the Qumran literature. What came as a surprise was the number of ideas that seem to be derived from pagan sources or from the secular world. From these investigations, some aspects of Revelation's relevance became apparent. The genre facilitates a championing of future eschatology that has sometimes been blurred in our own century, and provides some principles for a Christocentric theodicy. The Sitz-im-Leben investigation led us to see that John stirs the Christian conscience to protest against political evil, and by implication condemns condoning by silence. This provides a basis for a theology of liberation. John's use of sources shows an appreciation of an ongoing process of hermeneutics, portends a recognition of the religious value of the profane, and proclaims victory through the cross.Jewish-Christian and Gnostic elements in the New Testament ApocryphaTaylor, Richard Earlhttps://hdl.handle.net/10023/138352019-03-29T13:52:20Z1962-01-01T00:00:00Z1962-01-01T00:00:00ZTaylor, Richard EarlThe Attitude of the Apostle Paul toward ScripturePhipps, William Eugenehttps://hdl.handle.net/10023/138262019-03-29T13:42:05Z1954-01-01T00:00:00Z1954-01-01T00:00:00ZPhipps, William EugeneThe date of the call of the Prophet Jeremiah : texts and issuesHastings, Robert Scotthttps://hdl.handle.net/10023/138112019-03-29T13:47:54Z1999-07-01T00:00:00ZThis dissertation entitled, "The Date of the Call of the Prophet Jeremiah: Texts and Issues," attempts to demonstrate that the most plausible date for the beginning of the prophetic career of Jeremiah is that provided in the tradition itself, i.e. the thirteenth year of Josiah (627). In supporting this, two main topics are addressed. First, the alternative dates which have been forwarded in modern scholarship are examined, and shown to be based upon untenable ideas. Secondly, the various objections which have been proffered against the 627 date are analysed, and the case is made that these objections are invalid. Finally, an attempt is made to explain the message and activity of the prophet within the historical milieu of Judah in the years 627-622. The current study develops this thesis in seven chapters. The first chapter discusses the historical context of the years 640-609, and Josiah's reforms. In chapter two it is argued that the prose sermons should be attributed to Jeremiah, and represent a style of the seventh century. Chapter three demonstrates the implausibility of the alternative dating proposals, while in chapter four it is proposed that the threatened invader of the foe from the north oracles was not originally identified by Jeremiah. The issue of Isaiah and the reforms of Hezekiah as a comparable example is handled in chapter five. Chapter six addresses Jeremiah's attitude toward the cultic reforms of Josiah and the appearance of Deuteronomy in 622, and it is shown that the prophet did speak out in support of the newly published law book. Finally in chapter seven, Jeremiah's relative withdrawal from public activity during the period 622-609 is demonstrated, and the prophet's message is explained in light of the setting of the years 627-622.
1999-07-01T00:00:00ZHastings, Robert ScottThis dissertation entitled, "The Date of the Call of the Prophet Jeremiah: Texts and Issues," attempts to demonstrate that the most plausible date for the beginning of the prophetic career of Jeremiah is that provided in the tradition itself, i.e. the thirteenth year of Josiah (627). In supporting this, two main topics are addressed. First, the alternative dates which have been forwarded in modern scholarship are examined, and shown to be based upon untenable ideas. Secondly, the various objections which have been proffered against the 627 date are analysed, and the case is made that these objections are invalid. Finally, an attempt is made to explain the message and activity of the prophet within the historical milieu of Judah in the years 627-622. The current study develops this thesis in seven chapters. The first chapter discusses the historical context of the years 640-609, and Josiah's reforms. In chapter two it is argued that the prose sermons should be attributed to Jeremiah, and represent a style of the seventh century. Chapter three demonstrates the implausibility of the alternative dating proposals, while in chapter four it is proposed that the threatened invader of the foe from the north oracles was not originally identified by Jeremiah. The issue of Isaiah and the reforms of Hezekiah as a comparable example is handled in chapter five. Chapter six addresses Jeremiah's attitude toward the cultic reforms of Josiah and the appearance of Deuteronomy in 622, and it is shown that the prophet did speak out in support of the newly published law book. Finally in chapter seven, Jeremiah's relative withdrawal from public activity during the period 622-609 is demonstrated, and the prophet's message is explained in light of the setting of the years 627-622.The Book of Jeremiah : Jeremiah 30:5 to 31:22 and the Jeremiah traditionCox, David Elmerhttps://hdl.handle.net/10023/138002019-03-29T13:42:01Z1993-07-01T00:00:00ZDavid Elmer Cox's thesis is a form critical study of the salvation/deliverance/hope poetic, prophetic oracles of the Hebrew Scriptures. Beginning with the archaeological concepts of pottery dating and stratigraphic analysis, Cox presents a methodology he classifies "Gattungen dating". Just as pottery forms are able to be used for dating purposes because of the continuous and measurable changes which developed in pottery as the needs and living circumstances of people changed, Cox proposes that the Gattungen utilized by the prophets of Israel proclaiming poetic salvation/ deliverance/hope oracles might also be used as a dating device because of continuous and measurable changes in oral address. Just as with pottery forms, Cox subjects the poetic salvation/deliverance/hope oracles of the Hebrew Scriptures to typological classification and chronological ordering. Isolating the salvation/deliverance/hope oracles outside of Jeremiah into pre-exilic, exilic and post-exilic period categories, Cox presents an evolutionary pattern of development within the salvation/deliverance/hope poetic, prophetic announcements (chapter two). Then, examining two passages scholars consider authentic Jeremiah (3:12b-13; 4:1-2), he applies the Gattungen dating methodology to determine that Jeremiah's salvation/deliverance/hope speeches reflected the concerns and Gattungen of the pre-exilic prophets (chapter three). Cox then examines the central nucleus of poetic salvation/deliverance/hope material within Jeremiah, 30(37):5-31(38):22, a section much debated as to its dating and Sitz im Leben. He determines that the Gattungen utilized by the poetic consolation collection are from a time later than Jeremiah of Anathoth. Through Gattungen dating procedure and historical-critical methodology, Cox proposes that 30(37):5-31(38):22 was a separate poetic collection which attained a recognizable textual shape in the early post-exilic period (chapter four). Cox proposes that the poetic consolation collection is an example of deutero-prophetic activity (chapter five).
1993-07-01T00:00:00ZCox, David ElmerDavid Elmer Cox's thesis is a form critical study of the salvation/deliverance/hope poetic, prophetic oracles of the Hebrew Scriptures. Beginning with the archaeological concepts of pottery dating and stratigraphic analysis, Cox presents a methodology he classifies "Gattungen dating". Just as pottery forms are able to be used for dating purposes because of the continuous and measurable changes which developed in pottery as the needs and living circumstances of people changed, Cox proposes that the Gattungen utilized by the prophets of Israel proclaiming poetic salvation/ deliverance/hope oracles might also be used as a dating device because of continuous and measurable changes in oral address. Just as with pottery forms, Cox subjects the poetic salvation/deliverance/hope oracles of the Hebrew Scriptures to typological classification and chronological ordering. Isolating the salvation/deliverance/hope oracles outside of Jeremiah into pre-exilic, exilic and post-exilic period categories, Cox presents an evolutionary pattern of development within the salvation/deliverance/hope poetic, prophetic announcements (chapter two). Then, examining two passages scholars consider authentic Jeremiah (3:12b-13; 4:1-2), he applies the Gattungen dating methodology to determine that Jeremiah's salvation/deliverance/hope speeches reflected the concerns and Gattungen of the pre-exilic prophets (chapter three). Cox then examines the central nucleus of poetic salvation/deliverance/hope material within Jeremiah, 30(37):5-31(38):22, a section much debated as to its dating and Sitz im Leben. He determines that the Gattungen utilized by the poetic consolation collection are from a time later than Jeremiah of Anathoth. Through Gattungen dating procedure and historical-critical methodology, Cox proposes that 30(37):5-31(38):22 was a separate poetic collection which attained a recognizable textual shape in the early post-exilic period (chapter four). Cox proposes that the poetic consolation collection is an example of deutero-prophetic activity (chapter five).The Book of Micah : studies in the text, versions and history of interpretation with special reference to Micah 4:14 - 5:5Petrotta, Anthony J.https://hdl.handle.net/10023/137992019-03-29T13:46:57Z1985-07-01T00:00:00Z1985-07-01T00:00:00ZPetrotta, Anthony J.The Book of Ecclesiastes : studies in the versions and the history of exegesisSalters, Robert B.https://hdl.handle.net/10023/137962019-03-29T13:41:30Z1973-01-01T00:00:00Z1973-01-01T00:00:00ZSalters, Robert B.Determinism in the Book of EcclesiastesRudman, Dominichttps://hdl.handle.net/10023/137942019-03-29T13:44:45Z1998-02-01T00:00:00ZThis thesis considers the evidence for current assertions that the book of Ecclesiastes is a deterministic work composed during the Hellenistic period. It reviews the linguistic and socioeconomic arguments for its dating either to Persian or Hellenistic times, and concludes in favour of the latter (Chapter 1). An examination of key terms occurring in passages thought to be deterministic follows. The contexts in which these terms are used support the thesis that Qohelet was a determinist, and that this concept is expressed in the catalogue of seasons in 3:1-8 (Chapter 2). Recently, Joseph Blenkinsopp has challenged deterministic readings of 3:1-8 on new grounds: this thesis provides a response to the specific criticisms raised by his article (Chapter 3). Thereafter, it goes on to discuss the question of whether "the work of God" and "the work which is done under the sun" are equivalent, providing fresh evidence is produced to demonstrate that this is indeed the case (Chapter 4), and offering a new explanation as to how Qohelet may have reconciled the concept of determinism with free will (Chapter 5). Thereafter, it considers the activity of God in the sphere of human emotions and concludes that the ultimate decision not just about what human beings do, but about what they feel, rests with God (Chapters 6, 7). Finally, this thesis views the determinism of Ecclesiastes against its Jewish background and possible Stoic sources : it reaches the conclusion that Qohelet's thought and manner of expression is fundamentally Hebraic but that he probably had some knowledge of Stoic determinism as well (Chapters 8, 9). The apparent connection with early Jewish deterministic texts and Stoicism supports the current consensus that the book of Ecclesiastes was composed in the period 250-225 B.C.E..
1998-02-01T00:00:00ZRudman, DominicThis thesis considers the evidence for current assertions that the book of Ecclesiastes is a deterministic work composed during the Hellenistic period. It reviews the linguistic and socioeconomic arguments for its dating either to Persian or Hellenistic times, and concludes in favour of the latter (Chapter 1). An examination of key terms occurring in passages thought to be deterministic follows. The contexts in which these terms are used support the thesis that Qohelet was a determinist, and that this concept is expressed in the catalogue of seasons in 3:1-8 (Chapter 2). Recently, Joseph Blenkinsopp has challenged deterministic readings of 3:1-8 on new grounds: this thesis provides a response to the specific criticisms raised by his article (Chapter 3). Thereafter, it goes on to discuss the question of whether "the work of God" and "the work which is done under the sun" are equivalent, providing fresh evidence is produced to demonstrate that this is indeed the case (Chapter 4), and offering a new explanation as to how Qohelet may have reconciled the concept of determinism with free will (Chapter 5). Thereafter, it considers the activity of God in the sphere of human emotions and concludes that the ultimate decision not just about what human beings do, but about what they feel, rests with God (Chapters 6, 7). Finally, this thesis views the determinism of Ecclesiastes against its Jewish background and possible Stoic sources : it reaches the conclusion that Qohelet's thought and manner of expression is fundamentally Hebraic but that he probably had some knowledge of Stoic determinism as well (Chapters 8, 9). The apparent connection with early Jewish deterministic texts and Stoicism supports the current consensus that the book of Ecclesiastes was composed in the period 250-225 B.C.E..Proverbs I-IX : Septuagint, Peshitta and TargumMacfarlane, Jameshttps://hdl.handle.net/10023/137922019-03-29T13:49:24Z1983-07-01T00:00:00ZThe thesis examines the translational style and characteristics of the Septuagint, Peshitta and Targum texts of Proverbs I - IX. It also investigates inter-relationships between the various texts. The Septuagint : For differences between the Greek and Hebrew texts, the traditional approach of scholarly emendation of the texts to produce exact equation between the two is contrasted with the attempt to gain understanding of such differences by considering the exegetical style and method of the Greek translator. A special class of differences between the texts, viewed as a problem in its own right, is the existence of Greek doublets. In considering translational style two major cultural factors emerge in the form of Hellenistic influence and Jewish influence. A background of Hellenism can be observed in the translator's use of Greek proverbs and allegory, as well as peculiarly Greek metaphors and concepts. A Jewish background can be observed in the extensive use of the literary device of parallelism, as well as numerous Biblical quotations and allusions. Other translational traits noted include problems of vocalisation of the consonantal text, the use of heightened emphasis in comparisons, basic mistranslations of various Hebrew words (including the technique known as homoeophony), and grammatical restructuring of the syntax of extended passages of text. The Peshitta and Targum : As well as the general question of the relationship of the Peshitta and Targum to the Masoretic text, the major problem of their interaction with each other is also investigated. It is clear that literary dependence exists on the part of one text or the other. The question which is examined is which text has priority. A significant part of this problem is centred on the extensive number of Syriacisms, and various corruptions, in the Targum text. In looking at the Syriac translation a further characteristic of its text is the large number of Greek readings to be found there. Attention is directed to determining how these readings have come into the Peshitta text. It is argued that only a small number of these readings take the form of later interpolations and that the majority can be shown to stem from the translator himself. Detailed examination of the Syriac, Greek and Hebrew texts is undertaken to determine these interconnections with reasonable certainty. Other traits of the Syriac translator which are scrutinized include abbreviated renderings of the Hebrew, repetitions of the same word where one would expect the use of synonyms, harmonisation of parallel or related texts, smoothing out of grammatical difficulties in the Hebrew, and textual rearrangement of various kinds. The Targum, considered on its own, is shown to lack the expansions and paraphrastic renderings characteristic of many other Targum texts. It is suggested that this feature of the Targum to Proverbs is bound up with the question of its relation to the Syriac version. The few additions which do occur in its text are very concise, often no more than one word. The question of anthropomorphism is considered but it is shown that there is no particular effort to avoid this kind of reference to the Deity. One possible example of the translator's style may be found in the use of word play, and some instances of this are considered. The main case which is presented, however, is that the Targum is a heavily edited version, derived from the Peshitta and that this accounts in the main for its lack of spontaneity and freedom of expression.
1983-07-01T00:00:00ZMacfarlane, JamesThe thesis examines the translational style and characteristics of the Septuagint, Peshitta and Targum texts of Proverbs I - IX. It also investigates inter-relationships between the various texts. The Septuagint : For differences between the Greek and Hebrew texts, the traditional approach of scholarly emendation of the texts to produce exact equation between the two is contrasted with the attempt to gain understanding of such differences by considering the exegetical style and method of the Greek translator. A special class of differences between the texts, viewed as a problem in its own right, is the existence of Greek doublets. In considering translational style two major cultural factors emerge in the form of Hellenistic influence and Jewish influence. A background of Hellenism can be observed in the translator's use of Greek proverbs and allegory, as well as peculiarly Greek metaphors and concepts. A Jewish background can be observed in the extensive use of the literary device of parallelism, as well as numerous Biblical quotations and allusions. Other translational traits noted include problems of vocalisation of the consonantal text, the use of heightened emphasis in comparisons, basic mistranslations of various Hebrew words (including the technique known as homoeophony), and grammatical restructuring of the syntax of extended passages of text. The Peshitta and Targum : As well as the general question of the relationship of the Peshitta and Targum to the Masoretic text, the major problem of their interaction with each other is also investigated. It is clear that literary dependence exists on the part of one text or the other. The question which is examined is which text has priority. A significant part of this problem is centred on the extensive number of Syriacisms, and various corruptions, in the Targum text. In looking at the Syriac translation a further characteristic of its text is the large number of Greek readings to be found there. Attention is directed to determining how these readings have come into the Peshitta text. It is argued that only a small number of these readings take the form of later interpolations and that the majority can be shown to stem from the translator himself. Detailed examination of the Syriac, Greek and Hebrew texts is undertaken to determine these interconnections with reasonable certainty. Other traits of the Syriac translator which are scrutinized include abbreviated renderings of the Hebrew, repetitions of the same word where one would expect the use of synonyms, harmonisation of parallel or related texts, smoothing out of grammatical difficulties in the Hebrew, and textual rearrangement of various kinds. The Targum, considered on its own, is shown to lack the expansions and paraphrastic renderings characteristic of many other Targum texts. It is suggested that this feature of the Targum to Proverbs is bound up with the question of its relation to the Syriac version. The few additions which do occur in its text are very concise, often no more than one word. The question of anthropomorphism is considered but it is shown that there is no particular effort to avoid this kind of reference to the Deity. One possible example of the translator's style may be found in the use of word play, and some instances of this are considered. The main case which is presented, however, is that the Targum is a heavily edited version, derived from the Peshitta and that this accounts in the main for its lack of spontaneity and freedom of expression.The use of the second Psalm in Jewish and Christian tradition of exegesis : a study of Christological originsWood, Chester Elvinhttps://hdl.handle.net/10023/137892019-03-29T13:41:39Z1976-07-01T00:00:00ZThe purpose of this dissertation is to examine the use of the second Psalm in Jewish and Christian tradition of exegesis. This study begins with the O.T. itself and traces the employment of Ps. 2 in Jewish and Christian literature up to 300 A.D. As the sub-title indicates the focus of this inquiry is the christological employment of Ps. 2 by N.T. writers. Ch. I gives detailed consideration to Ps. 2:1, 2, 7-9 (i.e. those verse used in the N.T.) in its O.T. context. This is necessary because it is impossible to relate the later uses of Ps. 2 to its original meaning unless this has been ascertained. Such problems as the scope of the rebellion (vss. 1, 2), the significance of חֹק and "you are my Son, today I have begotten you" (vs. 7), the pointing of תרעם (vs. 9), the place of Ps. 2 in its O.T. Traditionsgeschichte, the relation of the M.T. to the LXX, other Greek versions and the Targum and the messianic nature of Ps. 2 are taken up. Ch. II, intertestamental literature (i.e., D.S.S., Apocrypha, Pseudepigrapha, Rabbinic literature), examines the quotation of Ps, 2:1,2 in 4QFlor 1 : 18ff, the allusion to Ps. 2:7 in IQSa 2:11, the clearly messianic use of Ps. 2:9 in Psalms of Solomon 17:26 along with allusions to Ps, 2:2,9 in Psalms of Solomon 17,18. Attention is given to allusions to Ps. 2 in Wisdom of Solomon, Sirach, IV Ezra and I Enoch. The occurrences of Ps. 2 in the Rabbinic literature are only surveyed because in most cases the traditions preserved in this literature cannot be shown to be pre-Christian. Finally, the use of Son of God as a messianic title in pre-Christian Judaism is sketched. Ch. III-V deal with the N.T. and concentrate upon the following areas of inquiry: l) introductory formula, 2) text form, 3) contribution of the quotation to the argument or theme of the passage, i.e. what is the significance of the quotation, 4) function of the quotation, i.e. how is it used in its immediate and wider context, 5) hermeneutical stance and techniques and 6) the relation of the quotation or the allusion to earlier and later Traditionsgeschichte. Ch. III examines the use of Ps. 2:1,2 in Acts 3:18,4:5,25ff, Mt. 22:34. Ch. IV deals with Ps. 2:7 in Acts 13:33, Heb. 1:2,5, 5:5, 7:28 and the alleged allusions in the baptism and transfiguration voices and Rom. 1:4. Ch. V is concerned with Ps. 2:9 in 2,26,27, 12:5, 19:15 and allusions to Ps. 2:2 in 11:15, 12:10, 19:19. The use of Ps. 2 in the Church Fathers is incorporated in chs. III-V.
1976-07-01T00:00:00ZWood, Chester ElvinThe purpose of this dissertation is to examine the use of the second Psalm in Jewish and Christian tradition of exegesis. This study begins with the O.T. itself and traces the employment of Ps. 2 in Jewish and Christian literature up to 300 A.D. As the sub-title indicates the focus of this inquiry is the christological employment of Ps. 2 by N.T. writers. Ch. I gives detailed consideration to Ps. 2:1, 2, 7-9 (i.e. those verse used in the N.T.) in its O.T. context. This is necessary because it is impossible to relate the later uses of Ps. 2 to its original meaning unless this has been ascertained. Such problems as the scope of the rebellion (vss. 1, 2), the significance of חֹק and "you are my Son, today I have begotten you" (vs. 7), the pointing of תרעם (vs. 9), the place of Ps. 2 in its O.T. Traditionsgeschichte, the relation of the M.T. to the LXX, other Greek versions and the Targum and the messianic nature of Ps. 2 are taken up. Ch. II, intertestamental literature (i.e., D.S.S., Apocrypha, Pseudepigrapha, Rabbinic literature), examines the quotation of Ps, 2:1,2 in 4QFlor 1 : 18ff, the allusion to Ps. 2:7 in IQSa 2:11, the clearly messianic use of Ps. 2:9 in Psalms of Solomon 17:26 along with allusions to Ps, 2:2,9 in Psalms of Solomon 17,18. Attention is given to allusions to Ps. 2 in Wisdom of Solomon, Sirach, IV Ezra and I Enoch. The occurrences of Ps. 2 in the Rabbinic literature are only surveyed because in most cases the traditions preserved in this literature cannot be shown to be pre-Christian. Finally, the use of Son of God as a messianic title in pre-Christian Judaism is sketched. Ch. III-V deal with the N.T. and concentrate upon the following areas of inquiry: l) introductory formula, 2) text form, 3) contribution of the quotation to the argument or theme of the passage, i.e. what is the significance of the quotation, 4) function of the quotation, i.e. how is it used in its immediate and wider context, 5) hermeneutical stance and techniques and 6) the relation of the quotation or the allusion to earlier and later Traditionsgeschichte. Ch. III examines the use of Ps. 2:1,2 in Acts 3:18,4:5,25ff, Mt. 22:34. Ch. IV deals with Ps. 2:7 in Acts 13:33, Heb. 1:2,5, 5:5, 7:28 and the alleged allusions in the baptism and transfiguration voices and Rom. 1:4. Ch. V is concerned with Ps. 2:9 in 2,26,27, 12:5, 19:15 and allusions to Ps. 2:2 in 11:15, 12:10, 19:19. The use of Ps. 2 in the Church Fathers is incorporated in chs. III-V.Ottmar Nachtigall and his German psalter in the context of the early ReformationHarvey, Susan E.https://hdl.handle.net/10023/137692019-03-29T13:40:21Z1991-07-01T00:00:00ZOttmar Nachtigall, humanist and approximate contemporary of Erasmus and Luther, was widely travelled, learned in Greek and Latin, a priest, acquainted with many prominent thinkers and an opponent of ecclesiastical corruption. His somewhat ambivalent theological position sowed seeds of suspicion of unorthodoxy in many minds which has survived over the centuries. Yet those in ultimate authority in the Roman Catholic world held him in high regard, and this study produces no evidence that he espoused the Lutheran cause. In Strasbourg Nachtigall was a pioneer of Greek studies in Germany. In Augsburg, where he became Fugger preacher at St. Moritz, profane studies were superseded by theological ones which culminated in the publication of German Gospel Harmonies and a German translation of the Psalter with a commentary. The introduction to his Gantz Evangelisch histori (1525) reveals his attitude to Bible translation and contains the undogmatic justification of his departure from tradition with his rendering of "logos" and "gratia plena". He was aware of errors in the Vulgate text but, in the case of the Psalter, his ignorance of Hebrew hampered his efforts to rectify it. Yet the conservative nature of the translation is offset by the tone of the exegetical notes in which there are no Scholastic references and where alternative renderings are suggested. The loose translation of Romans, 3,28 in the notes to Psalm 1 introduces the controversial word "allain". In Freiburg, his refuge from Reformation disturbances, he devoted himself to priestly functions and died a traditional Catholic. Nachtigall's Psalter translation bridges the gap between the essentially medieval Latin-based precursors and Luther's Hebrew-based 1524 version. He improved the German immensely but lacked the linguistic ability necessary to give his translation the textual credibility which he believed the Vulgate version to lack.
1991-07-01T00:00:00ZHarvey, Susan E.Ottmar Nachtigall, humanist and approximate contemporary of Erasmus and Luther, was widely travelled, learned in Greek and Latin, a priest, acquainted with many prominent thinkers and an opponent of ecclesiastical corruption. His somewhat ambivalent theological position sowed seeds of suspicion of unorthodoxy in many minds which has survived over the centuries. Yet those in ultimate authority in the Roman Catholic world held him in high regard, and this study produces no evidence that he espoused the Lutheran cause. In Strasbourg Nachtigall was a pioneer of Greek studies in Germany. In Augsburg, where he became Fugger preacher at St. Moritz, profane studies were superseded by theological ones which culminated in the publication of German Gospel Harmonies and a German translation of the Psalter with a commentary. The introduction to his Gantz Evangelisch histori (1525) reveals his attitude to Bible translation and contains the undogmatic justification of his departure from tradition with his rendering of "logos" and "gratia plena". He was aware of errors in the Vulgate text but, in the case of the Psalter, his ignorance of Hebrew hampered his efforts to rectify it. Yet the conservative nature of the translation is offset by the tone of the exegetical notes in which there are no Scholastic references and where alternative renderings are suggested. The loose translation of Romans, 3,28 in the notes to Psalm 1 introduces the controversial word "allain". In Freiburg, his refuge from Reformation disturbances, he devoted himself to priestly functions and died a traditional Catholic. Nachtigall's Psalter translation bridges the gap between the essentially medieval Latin-based precursors and Luther's Hebrew-based 1524 version. He improved the German immensely but lacked the linguistic ability necessary to give his translation the textual credibility which he believed the Vulgate version to lack.The Peshitta of Job - an examination of the translator's technique with particular reference to the Book of Job 3/1 - 10/22Gosling, Frank A.https://hdl.handle.net/10023/137672019-03-29T13:48:13Z1994-07-01T00:00:00ZThe Thesis seeks to investigate the methodology of the Syriac translator of the book of Job. It pays attention to his dependence on the ancient versions, in particular the Septuagint. Thus it seeks to show how the Syriac translator has interpreted the Hebrew text and to explain the divergences between the texts, where such occur. The introductory chapter reviews critically the exegetical value of the ancient versions, as well as connoting the fundamental differences between the Hebrew and Syriac languages. It also notes the various characteristics of the Peshitta of Job, which are then illustrated by examples drawn from the entire corpus of the book of Job. The second chapter begins by defending the principle that this kind of research is best conducted by writing a continuous commentary on the book of Job. Thus this work has restricted itself to Job 3-10 because of the spatial requirements imposed upon it. The remainder of the this chapter contains the commentary on Job 3. 1-4. 21. The third chapter contains the commentary on Job 5. 1-6. 30. The fourth chapter contains the commentary on Job 7. 1-8. 22. The fifth chapter contains the commentary on 9. 1-10. 22. The sixth chapter provides a summary and conclusion.
1994-07-01T00:00:00ZGosling, Frank A.The Thesis seeks to investigate the methodology of the Syriac translator of the book of Job. It pays attention to his dependence on the ancient versions, in particular the Septuagint. Thus it seeks to show how the Syriac translator has interpreted the Hebrew text and to explain the divergences between the texts, where such occur. The introductory chapter reviews critically the exegetical value of the ancient versions, as well as connoting the fundamental differences between the Hebrew and Syriac languages. It also notes the various characteristics of the Peshitta of Job, which are then illustrated by examples drawn from the entire corpus of the book of Job. The second chapter begins by defending the principle that this kind of research is best conducted by writing a continuous commentary on the book of Job. Thus this work has restricted itself to Job 3-10 because of the spatial requirements imposed upon it. The remainder of the this chapter contains the commentary on Job 3. 1-4. 21. The third chapter contains the commentary on Job 5. 1-6. 30. The fourth chapter contains the commentary on Job 7. 1-8. 22. The fifth chapter contains the commentary on 9. 1-10. 22. The sixth chapter provides a summary and conclusion.The prose lamentations of pre-exile IsraelNewing, Edward Georgehttps://hdl.handle.net/10023/137582019-03-29T13:53:25Z1978-10-01T00:00:00ZAfter an examination of prayer generally from the history of religions point of view and of lamentation in particular in the ancient Near East, the criteria for the identification of prose lamentations in the Old Testament are determined from recent form-critical work on the cultic Lamentations. The Mosaic prayers are taken as models of speech to Yahweh in ancient Israel. From them three Types of lamentation are identified; Laments, Petitions and Lament-Petitions. The remaining pre-exilic prayers are subject to critical evaluation based on these three main divisions and three minor divisions: personal/individual, national/communal and intercessory lamentations. Wishes, confessions and oracle enquiries are considered lamentations where they conform to the necessary criteria. The main results of the exegesis of the selected 72 lamentations are : (a) The word "lamentation" when applied to prose prayers covers a wide range of Types and sub-Types of speech to God and in itself cannot be understood as literary genre; (b) The Types are mostly modelled on the structural forms of secular speeches made in crisis situations by inferiors to superiors; (c) While moods are shared by all three Types of lamentation, Laments and Petitions are frequently distinguished by different contexts and motifs; (d) The majority of .Laments and Lantent- Petitions exhibit distinctive stylistic or rhetorical characteristics which are shared by a few Petitions only; (e) The charges levelled against Yahweh in a number of prayers indicate the existence of a formal relationship in which Yahweh is expected to fulfil certain specific obligations.
1978-10-01T00:00:00ZNewing, Edward GeorgeAfter an examination of prayer generally from the history of religions point of view and of lamentation in particular in the ancient Near East, the criteria for the identification of prose lamentations in the Old Testament are determined from recent form-critical work on the cultic Lamentations. The Mosaic prayers are taken as models of speech to Yahweh in ancient Israel. From them three Types of lamentation are identified; Laments, Petitions and Lament-Petitions. The remaining pre-exilic prayers are subject to critical evaluation based on these three main divisions and three minor divisions: personal/individual, national/communal and intercessory lamentations. Wishes, confessions and oracle enquiries are considered lamentations where they conform to the necessary criteria. The main results of the exegesis of the selected 72 lamentations are : (a) The word "lamentation" when applied to prose prayers covers a wide range of Types and sub-Types of speech to God and in itself cannot be understood as literary genre; (b) The Types are mostly modelled on the structural forms of secular speeches made in crisis situations by inferiors to superiors; (c) While moods are shared by all three Types of lamentation, Laments and Petitions are frequently distinguished by different contexts and motifs; (d) The majority of .Laments and Lantent- Petitions exhibit distinctive stylistic or rhetorical characteristics which are shared by a few Petitions only; (e) The charges levelled against Yahweh in a number of prayers indicate the existence of a formal relationship in which Yahweh is expected to fulfil certain specific obligations.The theme of promise in the patriarchal narrativesVictor, Peddihttps://hdl.handle.net/10023/137472019-03-29T13:42:09Z1972-12-01T00:00:00ZThe scholarly discussion of the patriarchal narratives, initiated by Wellhausen in terms of the particularity of the religion of Israel, was given a new direction by Gunkel, who interpreted them in relation to a wider international culture. Gunkel focussed attention on the literary aspect of the patriarchal narratives and considered the theology in them to be the work of later, pious collectors and not an integral part of the narratives themselves. Alt, by examining the tradition-history of patriarchal religion, emphasized the importance of the theme of promise in the patriarchal narratives in relation to the cultural transition of the early pre-Israelite tribes from a nomadic culture to the sedentary culture of Canaan. Alt's thesis has been developed further from at least three different points of view: (i) Tradition history (Noth, Jepsen, Seebass and Hoftijzer), (ii) Literary formation (von Rad and Rost), and (iii) Pre-Israelite religion (Eissfeldt, Maag and Engnell). Bright, representing the American archaeological school (Albright and Wright), emphasizes the historicity of the patriarchs but does not sufficiently take into account the tradition-history of the patriarchal narratives and thus does not give much attention to the theme of promise in the patriarchal narratives. A new element is introduced into the discussion of the theme of 'promise' in the works of Zimraerli and Westermann. Zimmerli observes the five fold use of the root in Gen. 12, 1-3 and points out that here an unhistorical idea is historicized by the Yahwist. Westermann elaborates further upon this theme and emphasizes that the theme of promise has developed out of an original blessing-concept in the patriarchal narratives. An exegetical survey of the promise-blessing passages in the patriarchal narratives with a view to understanding their form and content, leads to two important conclusions: (a) There is a regular promise pattern in the patriarchal narratives in the form of 'command - promise - blessing'. These three elements represent three features of the religions and cultures in relation to which Israelite religion developed, namely, the nomadic religion of the 'gods of the fathers', the Canaanite El-religion and the Sinai-Exodus Yahwism. This promise pattern is very prominent in the Yahwist, but the element of blessing is either omitted or transformed by the Elohist because of his less enthusiastic attitude towards Canaan, its culture and religion. This promise pattern is also employed by P. (b) Promise and blessing are given in at least four different contexts: (i) strife, (ii) death of the father, (iii) marriage, and (iv) journey. Promise and blessing, given in these contexts are joined together to form a comprehensive promise complex, which is repeated again and again in the patriarchal narratives, although some of the promises do not correspond to the situation of need or tension narrated in the story. The development of the theme of promise in the patriarchal narratives may be understood in terms of the cultural transition of the pre-Israelite tribes from a nomadic culture to a sedentary culture, and a corresponding transition from a religion in which God is related to a people, to a religion in which God is bound to a place, Nomadic religion is a religion of promise, while the religion of a sedentary people is associated with the idea of blessing. Both of these religions had positive elements and also their own limitations. A combination of these two with Yahwism, a religion associated with divine, command, led to a lessening of limitations in the three of them and to a development of their positive ideas, in the present patriarchal narratives. The theme of promise could also be regarded as developing within the historical circumstances of Israel in the periods during which J, E and P are thought to have been written, that is the Davidic-Solomonic period, the reign of Rehoboam I and the Exile. Faced with the problems relating to cultural confrontation, these writers went back to the patriarchal traditions and reinterpreted them for their contemporaries, because they looked upon the patriarchal traditions as the first experience of the people of God in their encounter with other religions and cultures. These different authors have left their marks upon the theology of the patriarchal narratives. The three main elements of the promise pattern 'command - promise - blessing', have influenced each other and have thereby developed a new understanding of the God of Israel.
1972-12-01T00:00:00ZVictor, PeddiThe scholarly discussion of the patriarchal narratives, initiated by Wellhausen in terms of the particularity of the religion of Israel, was given a new direction by Gunkel, who interpreted them in relation to a wider international culture. Gunkel focussed attention on the literary aspect of the patriarchal narratives and considered the theology in them to be the work of later, pious collectors and not an integral part of the narratives themselves. Alt, by examining the tradition-history of patriarchal religion, emphasized the importance of the theme of promise in the patriarchal narratives in relation to the cultural transition of the early pre-Israelite tribes from a nomadic culture to the sedentary culture of Canaan. Alt's thesis has been developed further from at least three different points of view: (i) Tradition history (Noth, Jepsen, Seebass and Hoftijzer), (ii) Literary formation (von Rad and Rost), and (iii) Pre-Israelite religion (Eissfeldt, Maag and Engnell). Bright, representing the American archaeological school (Albright and Wright), emphasizes the historicity of the patriarchs but does not sufficiently take into account the tradition-history of the patriarchal narratives and thus does not give much attention to the theme of promise in the patriarchal narratives. A new element is introduced into the discussion of the theme of 'promise' in the works of Zimraerli and Westermann. Zimmerli observes the five fold use of the root in Gen. 12, 1-3 and points out that here an unhistorical idea is historicized by the Yahwist. Westermann elaborates further upon this theme and emphasizes that the theme of promise has developed out of an original blessing-concept in the patriarchal narratives. An exegetical survey of the promise-blessing passages in the patriarchal narratives with a view to understanding their form and content, leads to two important conclusions: (a) There is a regular promise pattern in the patriarchal narratives in the form of 'command - promise - blessing'. These three elements represent three features of the religions and cultures in relation to which Israelite religion developed, namely, the nomadic religion of the 'gods of the fathers', the Canaanite El-religion and the Sinai-Exodus Yahwism. This promise pattern is very prominent in the Yahwist, but the element of blessing is either omitted or transformed by the Elohist because of his less enthusiastic attitude towards Canaan, its culture and religion. This promise pattern is also employed by P. (b) Promise and blessing are given in at least four different contexts: (i) strife, (ii) death of the father, (iii) marriage, and (iv) journey. Promise and blessing, given in these contexts are joined together to form a comprehensive promise complex, which is repeated again and again in the patriarchal narratives, although some of the promises do not correspond to the situation of need or tension narrated in the story. The development of the theme of promise in the patriarchal narratives may be understood in terms of the cultural transition of the pre-Israelite tribes from a nomadic culture to a sedentary culture, and a corresponding transition from a religion in which God is related to a people, to a religion in which God is bound to a place, Nomadic religion is a religion of promise, while the religion of a sedentary people is associated with the idea of blessing. Both of these religions had positive elements and also their own limitations. A combination of these two with Yahwism, a religion associated with divine, command, led to a lessening of limitations in the three of them and to a development of their positive ideas, in the present patriarchal narratives. The theme of promise could also be regarded as developing within the historical circumstances of Israel in the periods during which J, E and P are thought to have been written, that is the Davidic-Solomonic period, the reign of Rehoboam I and the Exile. Faced with the problems relating to cultural confrontation, these writers went back to the patriarchal traditions and reinterpreted them for their contemporaries, because they looked upon the patriarchal traditions as the first experience of the people of God in their encounter with other religions and cultures. These different authors have left their marks upon the theology of the patriarchal narratives. The three main elements of the promise pattern 'command - promise - blessing', have influenced each other and have thereby developed a new understanding of the God of Israel.The Evangelical Revival as seen by contemporary and subsequent writersWhiteman, Robert Davidhttps://hdl.handle.net/10023/137442019-03-29T13:42:41Z1988-07-01T00:00:00ZThis thesis examines the ways in which writers have seen the Evangelical Revival of the eighteenth century. The contemporary perceptions of the phenomenon have been examined through the study of the charges made against the movement by those outside it and the responses which such charges provoked. The portrayal of the Revival in the plays, poems and novels contemporaneous with it has also been reviewed. The Revival itself has been defined as 1730 to 1830 for reasons outlined in the Introduction. The perceptions of the Evangelical Revival in the work of historians and biographers from 1830 to the present day has also been covered in two further sections. The literature on the Revival from these years has been surveyed alongside the literature contemporaneous with the Revival itself. The aim of the study is to show the differing perceptions of the Evangelical Revival inside and outside the phenomenon and among later writers have changed and in so doing it is hoped to cover previously unchartered territory.
1988-07-01T00:00:00ZWhiteman, Robert DavidThis thesis examines the ways in which writers have seen the Evangelical Revival of the eighteenth century. The contemporary perceptions of the phenomenon have been examined through the study of the charges made against the movement by those outside it and the responses which such charges provoked. The portrayal of the Revival in the plays, poems and novels contemporaneous with it has also been reviewed. The Revival itself has been defined as 1730 to 1830 for reasons outlined in the Introduction. The perceptions of the Evangelical Revival in the work of historians and biographers from 1830 to the present day has also been covered in two further sections. The literature on the Revival from these years has been surveyed alongside the literature contemporaneous with the Revival itself. The aim of the study is to show the differing perceptions of the Evangelical Revival inside and outside the phenomenon and among later writers have changed and in so doing it is hoped to cover previously unchartered territory.Greek philosophy and christian tradition in St. Gregory of Nazianzus : unity-triplicityLialiou, Despo Ath.https://hdl.handle.net/10023/137372019-03-29T13:49:29Z1982-07-01T00:00:00ZThe purpose of this thesis is the analysis of the way by which St. Gregory the Theologian used Greek philosophy and religious ideas of Classical Hellenism in order to formulate the Christian Trinitarian Dogma, which, according to St. Gregory, is the only and unique criterion for approaching "δρνοδόξωσ" the Christian Cosmology and Anthropology. The very confusion between Greek philosophy and the dogmatic doctrine of Greek Fathers stems from the fact that a common terminology exists on both side. This was not a matter of confusion for St. Gregory since he understood the Holy Dispensation as the very mystery of God's manifestation through the history of Creation. Exposing the theological presuppositions he defines the Framework according to which the Orthodox theologian must theologize without running the risk of becoming a heretic. Purification, inactivity, and finally theoria constitutes the life of the theologian par excellence. The O.T. and the N.T. as well as the Ecclesiastical tradition are the sources of the Orthodox Dogma, the declaration of which is characterized by measure and symmetry (Via Media), in contrast to the heretical views which always move to extremes. Furthermore for St. Gregory the Christian theologian is the true philosopher who after painful preparation reaches such a level of objectivity that he becomes a voice of the Holy Spirit. In the same framework of theological objectivity St. Gregory examines the divine Names. He classifies Them into, a) Names proper to Essence, and b) Common Names of the divine Authority and of Dispensation. This latter introduces the Triplicity of the Persons within the Godhead, whereas the Former ones state Its Unit. On the other hand St. Gregory is particularly aware of Greek Monotheism, either that of the philosophers or of theurgical religion but he calls the latter polytheia because of its abstract notion of Oneness for a multiplicity of gods. In addition, instead of an abstract essence of the philosophers and their theory of ontological subordination of the Hypostaseis, a theory which leads towards coeternity of the ultimate Principle with Creation, St. Gregory introduces the paradoxical schema "Μονὰσ ἐγ Τριάδι", and vice versa, and in so doing he excludes a non-hypostatized essence or three non-substantial Hypostaseis. St. Gregory follows St. Athanasius concerning the Trinitarian Dogma and shares with the so called Cappadocian Fathers the main characteristics of the Cappadocian Trinitarian doctrine about Unity and Triplicity of God. Furthermore he uses the term homoousion to safeguard and confess the Unity of the three Hypostaseis and to declare unambiguously the divinity of the Holy Spirit, Whom he clearly calls "θεόσ". This statement is St. Gregory's personal contribution to formulation of the Trinitarian Dogma, a point that later became the rule of Orthodoxy, particularly concerning the Eastern Church. The last chapter is devoted to the question of the Trinitarian Images., which the heretics used in order to explain away the "παράδοζογ" character of the theologia by means of logical devices. Although St. Gregory is reluctant to apply images borrowed from the created nature to the Persons of the Holy Trinity, he does do so in a moderate and qualified way in order to expose and refute only the heretical positions.
1982-07-01T00:00:00ZLialiou, Despo Ath.The purpose of this thesis is the analysis of the way by which St. Gregory the Theologian used Greek philosophy and religious ideas of Classical Hellenism in order to formulate the Christian Trinitarian Dogma, which, according to St. Gregory, is the only and unique criterion for approaching "δρνοδόξωσ" the Christian Cosmology and Anthropology. The very confusion between Greek philosophy and the dogmatic doctrine of Greek Fathers stems from the fact that a common terminology exists on both side. This was not a matter of confusion for St. Gregory since he understood the Holy Dispensation as the very mystery of God's manifestation through the history of Creation. Exposing the theological presuppositions he defines the Framework according to which the Orthodox theologian must theologize without running the risk of becoming a heretic. Purification, inactivity, and finally theoria constitutes the life of the theologian par excellence. The O.T. and the N.T. as well as the Ecclesiastical tradition are the sources of the Orthodox Dogma, the declaration of which is characterized by measure and symmetry (Via Media), in contrast to the heretical views which always move to extremes. Furthermore for St. Gregory the Christian theologian is the true philosopher who after painful preparation reaches such a level of objectivity that he becomes a voice of the Holy Spirit. In the same framework of theological objectivity St. Gregory examines the divine Names. He classifies Them into, a) Names proper to Essence, and b) Common Names of the divine Authority and of Dispensation. This latter introduces the Triplicity of the Persons within the Godhead, whereas the Former ones state Its Unit. On the other hand St. Gregory is particularly aware of Greek Monotheism, either that of the philosophers or of theurgical religion but he calls the latter polytheia because of its abstract notion of Oneness for a multiplicity of gods. In addition, instead of an abstract essence of the philosophers and their theory of ontological subordination of the Hypostaseis, a theory which leads towards coeternity of the ultimate Principle with Creation, St. Gregory introduces the paradoxical schema "Μονὰσ ἐγ Τριάδι", and vice versa, and in so doing he excludes a non-hypostatized essence or three non-substantial Hypostaseis. St. Gregory follows St. Athanasius concerning the Trinitarian Dogma and shares with the so called Cappadocian Fathers the main characteristics of the Cappadocian Trinitarian doctrine about Unity and Triplicity of God. Furthermore he uses the term homoousion to safeguard and confess the Unity of the three Hypostaseis and to declare unambiguously the divinity of the Holy Spirit, Whom he clearly calls "θεόσ". This statement is St. Gregory's personal contribution to formulation of the Trinitarian Dogma, a point that later became the rule of Orthodoxy, particularly concerning the Eastern Church. The last chapter is devoted to the question of the Trinitarian Images., which the heretics used in order to explain away the "παράδοζογ" character of the theologia by means of logical devices. Although St. Gregory is reluctant to apply images borrowed from the created nature to the Persons of the Holy Trinity, he does do so in a moderate and qualified way in order to expose and refute only the heretical positions.Heaven and the 'basileus' in St John ChrysostomSchummer, Constanze M. F.https://hdl.handle.net/10023/137352019-03-29T13:51:43Z1990-07-01T00:00:00ZThe thesis takes its inspiration from a parallel central to Byzantine ideology: God enthroned in heaven, governing the universe, is mirrored on earth by the emperor surrounded by his court, ruling his realm. The earliest definitive formulation of this doctrine is expressed by Eusebius of Caesarea in the 'Tricennial Orations' held for Constantine the Great in A.D. 336. The thesis briefly documents this formulation and then takes a look at the further evolution of this parallel in some fourth century Fathers. Here the parallel becomes a metaphor in that the earthly basileus is frequently employed to explain and describe God. At the same time, the attitudes towards the earthly basileus need not be positive. After having thus set the scene, the thesis moves on to its primary task and explores heaven and the basileus in St. John Chrysostom. The sheer bulk of his work is matched by the complexity of his views in this respect, far removed from the apparent simplicity of the Eusebian model. After documenting his ideas about the technique of metaphor, and about the application of such a parallel as that of God and basileus, I examine Chrysostom's metaphorical use of the basileus in his explanations of inexprimable divine qualities. The basileus takes more shape when Chrysostom describes him in the context of the Old Testament, of early imperial history, or as a contemporary ruler. These portrayals are suitably followed by an exploration of Chrysostom's uncompromising interpretation of the relationship between priest and ruler. A short excursus on his attitude towards imperial and Christian symbols rounds off this extensive treatment of the basileus. The next two chapters concentrate on how Chrysostom describes heaven and what role is played by imperial terminology and concepts in these descriptions. Finally, the possible influence of St. Paul on Chrysostom in these areas is considered - partly because the topos of the Apostle in the power of the pagan basileus Nero appears frequently, partly because St. Paul turns out to be a major Leitfigur for Chrysostom. This bulky documentation works exclusively from texts dating from Chrysostom's life in Antioch. His move to Constantinople and into the direct environment of the real basileus presents a chronological step of the utmost importance in the context of the God - basileus parallel. Introducing this chronological divide in the course of the thesis obviously involves a close attention to the dating of Chrysostom's works, which in many cases is not unequivocal. The thesis tries to show that the awareness of a chronology of metaphorical language within Chrysostom's works can help with the dating of individual texts. Although this possibility was resorted to very sparingly here for fear of introducing a circular argument, it merits becoming a stronger element in studies on Chrysostom. For the Constantinopolitan period, the thesis tries to ascertain whether Chrysostom's view of the earthly basileus and his use of metaphors based on this basileus in the description of heaven are influenced and changed by his experience of imperial reality. The most interesting question then is to what extent Chrysostom's metaphorical use of 'the basileus' in all its different shades of meaning precipitated his fate at imperial hands. As the conclusion argues, these findings are of special interest in view of the popularity Chrysostom enjoyed throughout Byzantine history. It is possible that with his extensive metaphorical use of the basileus he was a model and an influence in theological and ideological issues. There is the possibility that descriptions that were intended by Chrysostom to show the limitations of earthly rule in comparison with heavenly power may have been misunderstood, due to subtlety of expression, as describing a full parallel between God and basileus. This applies both to contemporary audiences and later readers and supports a hypothesis that Byzantine propaganda was not so much constructed by masterminds as inferred by audiences.
1990-07-01T00:00:00ZSchummer, Constanze M. F.The thesis takes its inspiration from a parallel central to Byzantine ideology: God enthroned in heaven, governing the universe, is mirrored on earth by the emperor surrounded by his court, ruling his realm. The earliest definitive formulation of this doctrine is expressed by Eusebius of Caesarea in the 'Tricennial Orations' held for Constantine the Great in A.D. 336. The thesis briefly documents this formulation and then takes a look at the further evolution of this parallel in some fourth century Fathers. Here the parallel becomes a metaphor in that the earthly basileus is frequently employed to explain and describe God. At the same time, the attitudes towards the earthly basileus need not be positive. After having thus set the scene, the thesis moves on to its primary task and explores heaven and the basileus in St. John Chrysostom. The sheer bulk of his work is matched by the complexity of his views in this respect, far removed from the apparent simplicity of the Eusebian model. After documenting his ideas about the technique of metaphor, and about the application of such a parallel as that of God and basileus, I examine Chrysostom's metaphorical use of the basileus in his explanations of inexprimable divine qualities. The basileus takes more shape when Chrysostom describes him in the context of the Old Testament, of early imperial history, or as a contemporary ruler. These portrayals are suitably followed by an exploration of Chrysostom's uncompromising interpretation of the relationship between priest and ruler. A short excursus on his attitude towards imperial and Christian symbols rounds off this extensive treatment of the basileus. The next two chapters concentrate on how Chrysostom describes heaven and what role is played by imperial terminology and concepts in these descriptions. Finally, the possible influence of St. Paul on Chrysostom in these areas is considered - partly because the topos of the Apostle in the power of the pagan basileus Nero appears frequently, partly because St. Paul turns out to be a major Leitfigur for Chrysostom. This bulky documentation works exclusively from texts dating from Chrysostom's life in Antioch. His move to Constantinople and into the direct environment of the real basileus presents a chronological step of the utmost importance in the context of the God - basileus parallel. Introducing this chronological divide in the course of the thesis obviously involves a close attention to the dating of Chrysostom's works, which in many cases is not unequivocal. The thesis tries to show that the awareness of a chronology of metaphorical language within Chrysostom's works can help with the dating of individual texts. Although this possibility was resorted to very sparingly here for fear of introducing a circular argument, it merits becoming a stronger element in studies on Chrysostom. For the Constantinopolitan period, the thesis tries to ascertain whether Chrysostom's view of the earthly basileus and his use of metaphors based on this basileus in the description of heaven are influenced and changed by his experience of imperial reality. The most interesting question then is to what extent Chrysostom's metaphorical use of 'the basileus' in all its different shades of meaning precipitated his fate at imperial hands. As the conclusion argues, these findings are of special interest in view of the popularity Chrysostom enjoyed throughout Byzantine history. It is possible that with his extensive metaphorical use of the basileus he was a model and an influence in theological and ideological issues. There is the possibility that descriptions that were intended by Chrysostom to show the limitations of earthly rule in comparison with heavenly power may have been misunderstood, due to subtlety of expression, as describing a full parallel between God and basileus. This applies both to contemporary audiences and later readers and supports a hypothesis that Byzantine propaganda was not so much constructed by masterminds as inferred by audiences.The response of Asian Christians and the East Asia Christian Conference to the quests of East Asia in the period 1945 - 1968Leung, Peterhttps://hdl.handle.net/10023/137322019-03-29T13:42:27Z1972-05-01T00:00:00Z1972-05-01T00:00:00ZLeung, PeterMessianism and eschatology in the Qumran scrollsLaurin, Robert Brucehttps://hdl.handle.net/10023/137302019-03-29T13:41:06Z1957-01-01T00:00:00Z1957-01-01T00:00:00ZLaurin, Robert BruceSome studies in secularization with reference to worship, religious education, and the situation in ScotlandFry, Carolhttps://hdl.handle.net/10023/137282019-03-29T13:46:21Z1977-10-01T00:00:00ZSecularization is a term widely used in both sociology and theology, and it bears many meanings. It refers to a process of change, and is logically distinct from both secularism and the concept of the secular society. The complexity of the process prohibits determination of its causes, but urbanisation, and the growth of man's technological mastery of his environment are frequently associated with it. Sociologically, secularization may be understood in terms of several different processes, which describe changes in the form and status of religious beliefs and institutions, and their relationship to the wider society. Theological aspects of secularization centre around changing views of God, man, the world and the Church. Fundamental to both approaches to secularization is the concept of desacralization, and the change from a sacral to a secular view of the universe. The implications of secularization have particular relevance for worship. With the breakdown of traditional views of the relationship between the sacred and the secular, worship is challenged. If it is to be true to the secularized society, it must be more flexible, seeking relevant forms, symbols, expressions and communal settings. Secularization is demonstrated by the changing place of religion in education. The provision of education has moved out of the hands of the Churches, and the teaching of Religious Education in state schools is legally required. The study of religion has become increasingly objectified and differentiated from the religious institutions, and has to conform to the same educational criteria as other subjects. In Scotland, the impact of secularization appears to have been limited. This may be due to the special status of the national Church, as well as to the more rural ethos of the country. The limited degree of secularization is confirmed by a continuing high level of Church membership, as well as by the fact that R.E. in Scotland reveals less objectification and differentiation than that in England and Wales; the feeling of a 'Christian country' remains. Secularization is recognised as a syndrome rather than as a unitary process; it is not new, but is particularly marked as a feature of contemporary society, being manifested in many forms. Even such apparent 'revivals' of religion as the Pentecostal Movement may be seen as a form of secularization. Evaluations of, and responses to the process of secularization vary, but it would appear to be a continuing feature of contemporary life, demanding response in appropriate forms.
1977-10-01T00:00:00ZFry, CarolSecularization is a term widely used in both sociology and theology, and it bears many meanings. It refers to a process of change, and is logically distinct from both secularism and the concept of the secular society. The complexity of the process prohibits determination of its causes, but urbanisation, and the growth of man's technological mastery of his environment are frequently associated with it. Sociologically, secularization may be understood in terms of several different processes, which describe changes in the form and status of religious beliefs and institutions, and their relationship to the wider society. Theological aspects of secularization centre around changing views of God, man, the world and the Church. Fundamental to both approaches to secularization is the concept of desacralization, and the change from a sacral to a secular view of the universe. The implications of secularization have particular relevance for worship. With the breakdown of traditional views of the relationship between the sacred and the secular, worship is challenged. If it is to be true to the secularized society, it must be more flexible, seeking relevant forms, symbols, expressions and communal settings. Secularization is demonstrated by the changing place of religion in education. The provision of education has moved out of the hands of the Churches, and the teaching of Religious Education in state schools is legally required. The study of religion has become increasingly objectified and differentiated from the religious institutions, and has to conform to the same educational criteria as other subjects. In Scotland, the impact of secularization appears to have been limited. This may be due to the special status of the national Church, as well as to the more rural ethos of the country. The limited degree of secularization is confirmed by a continuing high level of Church membership, as well as by the fact that R.E. in Scotland reveals less objectification and differentiation than that in England and Wales; the feeling of a 'Christian country' remains. Secularization is recognised as a syndrome rather than as a unitary process; it is not new, but is particularly marked as a feature of contemporary society, being manifested in many forms. Even such apparent 'revivals' of religion as the Pentecostal Movement may be seen as a form of secularization. Evaluations of, and responses to the process of secularization vary, but it would appear to be a continuing feature of contemporary life, demanding response in appropriate forms.Jesus and the Jubilee, Luke 4 :16-30, the significance of the year of the Jubilee in the Gospel of LukeBlosser, Donald Wilfordhttps://hdl.handle.net/10023/137262019-03-29T13:43:40Z1979-07-01T00:00:00Z1979-07-01T00:00:00ZBlosser, Donald WilfordA theological study of books printed abroad in English in the first half of the sixteenth century (1525-1548)Richardson, Fiona J.https://hdl.handle.net/10023/137232019-03-29T13:46:50Z1990-07-01T00:00:00ZThe English reformation, unlike that in Germany and Switzerland, evolved over a fairly long span of time. At first Luther's works were sold unchecked by English booksellers, being first prohibited in 1520. Over the next few years the advance of reforming ideas was considered so serious as to merit the further attention of the English Crown. By 1524 it was found necessary to enforce a law prohibiting the importation of theological texts into England, and efforts were made to suppress the further spread of the Protestant heresy throughout the realm. However, despite the Act of Parliament and a wave of persecutions the church was unable to stop the influx of prohibited books, which came off the printing presses of Germany and the Low Countries. With the aid of the revised version of the S.T.C. and additional catalogues of early printed writings, it has been possible to compile a list of foreign publications, all of which were intended for the English reader. These texts printed in the vernacular were written and commissioned by English writers forced into exile for their own safety, but also determined to establish Protestant Ideas In their own country. It is difficult to determine the exact numbers of Protestant books entering the country, but some Indication of their appeal can be found from the lists of prohibited books issued by the Ecclesiastical authorities. A detailed examination of these publications yields a clear picture of the theological teaching of Englands earliest Protestants. By carefully comparing these ideas with those of earlier heretics and contemporary reformers, it has been possible to assess the extent to which outside ideas has influenced the minds of these men. Further analysis has revealed the original and subtle genius of men who combined the ideas of the Continental reformers with those native to the English tradition, in order to produce a reformed theology which appealed to the unique situation in their own country.
1990-07-01T00:00:00ZRichardson, Fiona J.The English reformation, unlike that in Germany and Switzerland, evolved over a fairly long span of time. At first Luther's works were sold unchecked by English booksellers, being first prohibited in 1520. Over the next few years the advance of reforming ideas was considered so serious as to merit the further attention of the English Crown. By 1524 it was found necessary to enforce a law prohibiting the importation of theological texts into England, and efforts were made to suppress the further spread of the Protestant heresy throughout the realm. However, despite the Act of Parliament and a wave of persecutions the church was unable to stop the influx of prohibited books, which came off the printing presses of Germany and the Low Countries. With the aid of the revised version of the S.T.C. and additional catalogues of early printed writings, it has been possible to compile a list of foreign publications, all of which were intended for the English reader. These texts printed in the vernacular were written and commissioned by English writers forced into exile for their own safety, but also determined to establish Protestant Ideas In their own country. It is difficult to determine the exact numbers of Protestant books entering the country, but some Indication of their appeal can be found from the lists of prohibited books issued by the Ecclesiastical authorities. A detailed examination of these publications yields a clear picture of the theological teaching of Englands earliest Protestants. By carefully comparing these ideas with those of earlier heretics and contemporary reformers, it has been possible to assess the extent to which outside ideas has influenced the minds of these men. Further analysis has revealed the original and subtle genius of men who combined the ideas of the Continental reformers with those native to the English tradition, in order to produce a reformed theology which appealed to the unique situation in their own country.Teaching time : the concept of time in the sermons of Latin Christianity, A.D. 354-505Pollett, Shawn J.https://hdl.handle.net/10023/137212019-03-29T13:40:56Z1995-07-01T00:00:00ZLearning about time was part of the indoctrination of Christians in the late antique West. Time played an important role in Scripture and also in the pagan milieu from which most catechumens came. Thus, bishops were required to explain to their flocks traditional Christian concepts of time, while at the same time refute unacceptable ideas concerning time (i.e., astrology, pagan festivities), which were normally an ingrained part of the late Roman mind-set. The sermon was the predominant means of communicating these ideas. Chapters one and two begin by establishing the boundaries of time (Creation and eschatology). Bishops attempted to link all time to Christ by demonstrating that time-units had their origin in Creation and their consummation in the dies iudicii. This belief in Christ's mastery over time proved advantageous in anti-pagan and anti-heretical polemic. Chapters three through five examine the time-units themselves (e.g., the year, month, seasons, week, day and night). Symbolic exegesis and technical explanations of the workings of time-units were used to fortify the belief that all time comes from God, which, in turn furthered the demythologization of sun, moon, and stars. Chapter six examines episcopal prescriptions as to how lay Christian should spend their day-to-day life. As a general rule, bishops promoted the devotion of all time to God, requiring, at least as an ideal, that their flocks live like ascetics. This included frequent fasting and almsgiving and daily public and private worship. Chapters seven and eight follow episcopal attempts to enlarge their calendars with festivals, thus increasing the special periods of time during which the laity would be fixated on God.
1995-07-01T00:00:00ZPollett, Shawn J.Learning about time was part of the indoctrination of Christians in the late antique West. Time played an important role in Scripture and also in the pagan milieu from which most catechumens came. Thus, bishops were required to explain to their flocks traditional Christian concepts of time, while at the same time refute unacceptable ideas concerning time (i.e., astrology, pagan festivities), which were normally an ingrained part of the late Roman mind-set. The sermon was the predominant means of communicating these ideas. Chapters one and two begin by establishing the boundaries of time (Creation and eschatology). Bishops attempted to link all time to Christ by demonstrating that time-units had their origin in Creation and their consummation in the dies iudicii. This belief in Christ's mastery over time proved advantageous in anti-pagan and anti-heretical polemic. Chapters three through five examine the time-units themselves (e.g., the year, month, seasons, week, day and night). Symbolic exegesis and technical explanations of the workings of time-units were used to fortify the belief that all time comes from God, which, in turn furthered the demythologization of sun, moon, and stars. Chapter six examines episcopal prescriptions as to how lay Christian should spend their day-to-day life. As a general rule, bishops promoted the devotion of all time to God, requiring, at least as an ideal, that their flocks live like ascetics. This included frequent fasting and almsgiving and daily public and private worship. Chapters seven and eight follow episcopal attempts to enlarge their calendars with festivals, thus increasing the special periods of time during which the laity would be fixated on God.Depth psychology and its bearing on the cure of soulsReneer, Everett Vincenthttps://hdl.handle.net/10023/137112019-03-29T13:53:40Z1961-07-01T00:00:00Z1961-07-01T00:00:00ZReneer, Everett VincentBeyond fixity and freedom : mainstream Protestantism's relationship to society in North America : from identification to differentiationAge, Daniel W.https://hdl.handle.net/10023/137102019-03-29T13:49:09Z1999-07-01T00:00:00ZThe Thesis argues the following: (1) Mainstream Protestant constituencies in the USA in this century have been problematically identified with the modem socio-cultural world organized around liberal values. (2) This has been manifested by (A) attempts to integrate Christianity into modem society on terms fundamentally in harmony with the principles of modernity; (B) attempts to employ Christian values to regulate society - attempts which are in tension with the underlying principles of ethos of modernity. (3) The thesis discovers the theological and historical roots of these patterns and points out the flaws in two movements that emerged in reaction to these patterns. (4) In a final chapter, the thesis accesses select theoretical resources which demonstrate the importance and basis of Christianity sustaining a differentiated relationship to society. In the conclusion, the gains derived from this theoretical inquiry are returned to the historical problem analyzed in the body of the dissertation.
1999-07-01T00:00:00ZAge, Daniel W.The Thesis argues the following: (1) Mainstream Protestant constituencies in the USA in this century have been problematically identified with the modem socio-cultural world organized around liberal values. (2) This has been manifested by (A) attempts to integrate Christianity into modem society on terms fundamentally in harmony with the principles of modernity; (B) attempts to employ Christian values to regulate society - attempts which are in tension with the underlying principles of ethos of modernity. (3) The thesis discovers the theological and historical roots of these patterns and points out the flaws in two movements that emerged in reaction to these patterns. (4) In a final chapter, the thesis accesses select theoretical resources which demonstrate the importance and basis of Christianity sustaining a differentiated relationship to society. In the conclusion, the gains derived from this theoretical inquiry are returned to the historical problem analyzed in the body of the dissertation.The theology of the Cross and Marx's concept of man : with reference to the CaribbeanPersaud, Winston Dwarkahttps://hdl.handle.net/10023/137082019-03-29T13:50:32Z1980-07-01T00:00:00ZThe theology of the cross is both a method of doing evangelical theology, as well as an evangelical confession of the Christian Faith. It is universal in scope, and it is set within the context of the Reformation doctrine of the Two Kingdoms. It, therefore, insists that while the Kingdom of the world and the Kingdom of Christ are to be distinguished from each other, nevertheless, they constitute an intrinsic unity. Marx's concept of man and his theory of history constitute his peculiar atheistic Weltanschauung. This preoccupation with man as an alienated being is paralleled by the concern for man's salvation as expressed in the theology of the cross. However, Marx's anthropology remains one-dimensional in scope, and is thereby placed within the realm of the Kingdom of the world. The Marxian claim that man is the centre of himself and the final and sole arbiter of his own destiny, and that God is a totally human idea which ultimately enslaves man, challenges the Church to proclaim and "incarnate" the liberating message of the Gospel anew today. The Church is called to articulate a theology of the cross in which God is confessed as being pro-man. The Church points to the cross of Christ where it sees God paradoxically revealed in suffering, shame and death, where God seemed (and seems) to be most absent, it is precisely there that He is most present, actively struggling on behalf of man. Cross and Resurrection are bound together. The Christian life is therefore a life of celebration and hope sub cruce. Caribbean theology is at the crossroads: it is historically connected with western theology and finds some "natural" affinities with Liberation Theology. However, while it may and should attempt to draw from the richness of both theologies, it should guard against capitulating to either of those forms. It must articulate an indigenous theology of the cross which maintains the tension between identity and relevance of the Gospel. To do otherwise would lead to a theology (or ideology) of glory. In short, Caribbean theology's primary concern must be the proclamation and "incarnation" of the message that the Triune God, through the praxis of love in His Son, and through the witness of His Spirit, is present in suffering and death, wrath and judgement, working on behalf of man and his reconciliation.
1980-07-01T00:00:00ZPersaud, Winston DwarkaThe theology of the cross is both a method of doing evangelical theology, as well as an evangelical confession of the Christian Faith. It is universal in scope, and it is set within the context of the Reformation doctrine of the Two Kingdoms. It, therefore, insists that while the Kingdom of the world and the Kingdom of Christ are to be distinguished from each other, nevertheless, they constitute an intrinsic unity. Marx's concept of man and his theory of history constitute his peculiar atheistic Weltanschauung. This preoccupation with man as an alienated being is paralleled by the concern for man's salvation as expressed in the theology of the cross. However, Marx's anthropology remains one-dimensional in scope, and is thereby placed within the realm of the Kingdom of the world. The Marxian claim that man is the centre of himself and the final and sole arbiter of his own destiny, and that God is a totally human idea which ultimately enslaves man, challenges the Church to proclaim and "incarnate" the liberating message of the Gospel anew today. The Church is called to articulate a theology of the cross in which God is confessed as being pro-man. The Church points to the cross of Christ where it sees God paradoxically revealed in suffering, shame and death, where God seemed (and seems) to be most absent, it is precisely there that He is most present, actively struggling on behalf of man. Cross and Resurrection are bound together. The Christian life is therefore a life of celebration and hope sub cruce. Caribbean theology is at the crossroads: it is historically connected with western theology and finds some "natural" affinities with Liberation Theology. However, while it may and should attempt to draw from the richness of both theologies, it should guard against capitulating to either of those forms. It must articulate an indigenous theology of the cross which maintains the tension between identity and relevance of the Gospel. To do otherwise would lead to a theology (or ideology) of glory. In short, Caribbean theology's primary concern must be the proclamation and "incarnation" of the message that the Triune God, through the praxis of love in His Son, and through the witness of His Spirit, is present in suffering and death, wrath and judgement, working on behalf of man and his reconciliation.Charismata to 320 A. D. : a study of the overt pneumatic experience of the early ChurchKydd, Ronald Alfred Narfihttps://hdl.handle.net/10023/137042019-11-27T17:22:22Z1973-01-01T00:00:00Z1973-01-01T00:00:00ZKydd, Ronald Alfred NarfiPatristic perceptions of the religious power and status of women in later antiquityCloke, Gillianhttps://hdl.handle.net/10023/137022019-03-29T13:40:35Z1990-07-01T00:00:00ZThe role of women in the early Church has been the subject of a great deal of interest in recent times, with both feminists and those representing a more traditional outlook claiming substantiation for theories on the one hand of the alienation and 'de-naturizing' of women of conspicuous piety, on the other of their useful assimilation within a caring patristic outlook. This thesis will take an overview of women from various ranks of society pursuing different routes to accredited 'saintliness' and assess the relevance of some of these views. Holy women are known to us mainly through the voices of the Church Fathers; before observing later revisionist rhetoric, a survey of that pertaining at the time is a primary need. The eschatological mentality of the early Church coupled with a need for a post-Constantinian equivalent of martyrdom as the expression of ultimate commitment to Church over State to produce teaching on the necessity of a retreat from the physical and sexual aspects of life. I shall contend that this preaching was seen as of special application to women, by the perceived link between femaleness and physicality, and because of the Church's tradition of drawing women into commitments of anti-social implications. I shall consider how patristic teaching directed women to a heightened awareness of their sexual status, and that some sought to redress this by abstinence (especially vowed virginity and widowhood) while others sought to express their pious aspirations while accepting family life and burdens. I shall examine how consistent was the advice of patristic authors, both internally and with each other; and whether the consequences of their preaching led them into difficulties with their congregations. Further, how enthusiastically women took to this preaching; the problems they had with it; and the problems their men had with those women influenced by it.
1990-07-01T00:00:00ZCloke, GillianThe role of women in the early Church has been the subject of a great deal of interest in recent times, with both feminists and those representing a more traditional outlook claiming substantiation for theories on the one hand of the alienation and 'de-naturizing' of women of conspicuous piety, on the other of their useful assimilation within a caring patristic outlook. This thesis will take an overview of women from various ranks of society pursuing different routes to accredited 'saintliness' and assess the relevance of some of these views. Holy women are known to us mainly through the voices of the Church Fathers; before observing later revisionist rhetoric, a survey of that pertaining at the time is a primary need. The eschatological mentality of the early Church coupled with a need for a post-Constantinian equivalent of martyrdom as the expression of ultimate commitment to Church over State to produce teaching on the necessity of a retreat from the physical and sexual aspects of life. I shall contend that this preaching was seen as of special application to women, by the perceived link between femaleness and physicality, and because of the Church's tradition of drawing women into commitments of anti-social implications. I shall consider how patristic teaching directed women to a heightened awareness of their sexual status, and that some sought to redress this by abstinence (especially vowed virginity and widowhood) while others sought to express their pious aspirations while accepting family life and burdens. I shall examine how consistent was the advice of patristic authors, both internally and with each other; and whether the consequences of their preaching led them into difficulties with their congregations. Further, how enthusiastically women took to this preaching; the problems they had with it; and the problems their men had with those women influenced by it.Certain aspects of Ijitihād in Islamic jurisprudence : with special reference to the comparative study between Sunnī and Shī'ī principlesRahim, Rahimin Affandi Abd.https://hdl.handle.net/10023/137002019-03-29T13:39:56Z1991-07-01T00:00:00ZThis work is concerned with certain aspects of Ijtihād in Islamic jurisprudence by the comparative study of Sunnī and Shī'ī views. The chosen aspects are; (1) The historical development of Ijtihād within both traditions. (2) The methodological principles of Ijtihād. (3) The concept of Ijmā’. Chapter one deals with the basic formation of the whole discussion, including the background of the concept of Ijtihād, the origin of Sunnism and Shi'ism and the main reasons for the separation between the two. Chapter two demonstrates the historical development of the theory of Ijtihād on both sides. It can be seen that there are two figures, i.e. al-Shāfi'ī and 'Allāma al- Hillī, which played an important role in elaborating and developing the theory of Ijtihād. Therefore, the discussion of this chapter has been separated into three different sections with reference to these two figures. It is suggested that the main reason for the Ikhtilāf between the two in the concept of Ijtihād was; (1) Different understanding of methods and principles of Ijtihād. (2) Different understanding of the concept of Ijmā'. (3) Different understanding of certain basic principles in Usūl al-Dīn. Each of these matters has been discussed in chapters three to five.
1991-07-01T00:00:00ZRahim, Rahimin Affandi Abd.This work is concerned with certain aspects of Ijtihād in Islamic jurisprudence by the comparative study of Sunnī and Shī'ī views. The chosen aspects are; (1) The historical development of Ijtihād within both traditions. (2) The methodological principles of Ijtihād. (3) The concept of Ijmā’. Chapter one deals with the basic formation of the whole discussion, including the background of the concept of Ijtihād, the origin of Sunnism and Shi'ism and the main reasons for the separation between the two. Chapter two demonstrates the historical development of the theory of Ijtihād on both sides. It can be seen that there are two figures, i.e. al-Shāfi'ī and 'Allāma al- Hillī, which played an important role in elaborating and developing the theory of Ijtihād. Therefore, the discussion of this chapter has been separated into three different sections with reference to these two figures. It is suggested that the main reason for the Ikhtilāf between the two in the concept of Ijtihād was; (1) Different understanding of methods and principles of Ijtihād. (2) Different understanding of the concept of Ijmā'. (3) Different understanding of certain basic principles in Usūl al-Dīn. Each of these matters has been discussed in chapters three to five.An examination and critique of John MacMurray's concept of community from the perspective of Christian ethicsAdams, John Nicholshttps://hdl.handle.net/10023/136962019-03-29T13:39:39Z1982-07-01T00:00:00ZJohn Macmurray was a Scottish moral philosopher who wrote during the middle part of the twentieth century and was influenced but not dominated by many schools of philosophy such as personalism and empiricism. The main task of this study is to examine critically, Macmurray's concept of community and its importance for his understanding of religion, the self and Christian ethics. John Macmurray presented three modes of apperception, which are variously labelled, but are most commonly called the scientific, artistic and religious modes. Macmurray considered the first two modes to be negative or inadequate and the third mode, i.e. the religious mode, to be the only positive or adequate mode. The focal point of the mode of religions is the personal relations within the context of community. Macmurray substituted ‘I do’ from Descartes’ ‘I Think’ which introduced the assumption that action is primary and reflection is secondary. Macmurray argued that immediate experience is broken by reflection, but relection is necessary since it makes it possible to examine actions without ‘changing the world’. Macmurray held that the relation between the self an dthe orther within the community is seminal to all other activities and modes of relection. The relationships motivated by love an din terms of the other, i.e. personal relations, are the basic constituent of community as opposed to society which is motivated by fear and is based upon impersonal relationships. Macmurray asserted that the religious mode of apperception, i.e. the communal, is central to all human activity and reflection. MacMurray drew the well founded conclusion that man’s whole life is rooted in religious mode. This places religion in the sphere of every day experience, while dismissing the assumption that religion is confined to rare, subjective and particular experiences. Macmurray also pointed out that religion is beneficial to the community on the practical level, since it contributes to the community’s self-aware-approach to ethics, i.e. the scientific and artistic modes, as a basis for ethics and argued that the communal mode of apperception was the only adequate perception of ethics. The concept of community and its concomitant conceptions of fellowship and the personal ‘I-Thou’ relation are the foundation upon which Macmurray based his explanation and examination of the self, religion and ethics. Macmurray has placed the concept of community at the very centre of his definition and thinking about religion, the self and Christian ethics. However, I have argued that a completely communal or relational view does not represent adequately or explore fully the concepts of the self, religion and Christian ethics. I have argued that Macmurray's dependence upon the idea of community and his utilisation of the concept of community is threatened by a serious internal contradication within the concept of community, i.e. there are two opposing and irreconcilable elements, which are the exclusiveness of the 'I-Thou' relation as opposed to the all inclusive nature of the fellowship within the community. In my view the idea of community by itself is inadequate when used to explain completely and to define the self. Macmurray rejected the idea of the 'isolated-I' and only considered the self in terms of the 'I-Thou', i.e. in terms of its communal elements. However, the rejection of the 'isolated-I' means that only the instrumental valuation will be applicable, while the intrinsic, unique value of the individual, upon which the instrumental valuation is predicated, is overlooked. I would argue that Macmurray's emphasis upon the community implies that the community is the primary phenomenon, while reducing the individual to an epiphenomenon. I have argued that Macmurray's approach threatens to reduce religion to nothing more than a constituent of society, by overlooking the solitary aspects of religion, i.e. the individual straggle and quest. I have argued that a heterocentric, i.e. mainly communal, view of ethics is over-simplified and will lead to questionable conclusions. Heterocentrism presents problems since it threatens to become nothing more than altruism which may lead people to make incompatible and different decisions. Since the basic element in the communal mode of morality is the harmony of the community, one might only apply what may be described as the minimal interpretation of morality. I have argued that Macmurray's idea of community, when applied to ethics and in particular to Christian ethics, threatens to reduce Jesus' teachings about ethics to simply an anthropological study. There is an inherent danger in trying to understand God in anthropological terms, since one cannot fully understand the eternal in terms of the temporary. Macmurray has over-emphasised the love between neighbours and not given God's love its central mediating and modifying place in human relations. The theocentric approach cannot be totally defined heterocentrically. Macmurray's thought contained valuable insights and it should be carefully studied and' utilised. However, there is a danger in viewing things only in terms of community, since the community may well become the principle phenomenon to be investigated. One might say that Christian ethics and the Christian religion is not merely a matter of community, but that the community is an integral part of our understanding of both Christian ethics and the Christian religion.
1982-07-01T00:00:00ZAdams, John NicholsJohn Macmurray was a Scottish moral philosopher who wrote during the middle part of the twentieth century and was influenced but not dominated by many schools of philosophy such as personalism and empiricism. The main task of this study is to examine critically, Macmurray's concept of community and its importance for his understanding of religion, the self and Christian ethics. John Macmurray presented three modes of apperception, which are variously labelled, but are most commonly called the scientific, artistic and religious modes. Macmurray considered the first two modes to be negative or inadequate and the third mode, i.e. the religious mode, to be the only positive or adequate mode. The focal point of the mode of religions is the personal relations within the context of community. Macmurray substituted ‘I do’ from Descartes’ ‘I Think’ which introduced the assumption that action is primary and reflection is secondary. Macmurray argued that immediate experience is broken by reflection, but relection is necessary since it makes it possible to examine actions without ‘changing the world’. Macmurray held that the relation between the self an dthe orther within the community is seminal to all other activities and modes of relection. The relationships motivated by love an din terms of the other, i.e. personal relations, are the basic constituent of community as opposed to society which is motivated by fear and is based upon impersonal relationships. Macmurray asserted that the religious mode of apperception, i.e. the communal, is central to all human activity and reflection. MacMurray drew the well founded conclusion that man’s whole life is rooted in religious mode. This places religion in the sphere of every day experience, while dismissing the assumption that religion is confined to rare, subjective and particular experiences. Macmurray also pointed out that religion is beneficial to the community on the practical level, since it contributes to the community’s self-aware-approach to ethics, i.e. the scientific and artistic modes, as a basis for ethics and argued that the communal mode of apperception was the only adequate perception of ethics. The concept of community and its concomitant conceptions of fellowship and the personal ‘I-Thou’ relation are the foundation upon which Macmurray based his explanation and examination of the self, religion and ethics. Macmurray has placed the concept of community at the very centre of his definition and thinking about religion, the self and Christian ethics. However, I have argued that a completely communal or relational view does not represent adequately or explore fully the concepts of the self, religion and Christian ethics. I have argued that Macmurray's dependence upon the idea of community and his utilisation of the concept of community is threatened by a serious internal contradication within the concept of community, i.e. there are two opposing and irreconcilable elements, which are the exclusiveness of the 'I-Thou' relation as opposed to the all inclusive nature of the fellowship within the community. In my view the idea of community by itself is inadequate when used to explain completely and to define the self. Macmurray rejected the idea of the 'isolated-I' and only considered the self in terms of the 'I-Thou', i.e. in terms of its communal elements. However, the rejection of the 'isolated-I' means that only the instrumental valuation will be applicable, while the intrinsic, unique value of the individual, upon which the instrumental valuation is predicated, is overlooked. I would argue that Macmurray's emphasis upon the community implies that the community is the primary phenomenon, while reducing the individual to an epiphenomenon. I have argued that Macmurray's approach threatens to reduce religion to nothing more than a constituent of society, by overlooking the solitary aspects of religion, i.e. the individual straggle and quest. I have argued that a heterocentric, i.e. mainly communal, view of ethics is over-simplified and will lead to questionable conclusions. Heterocentrism presents problems since it threatens to become nothing more than altruism which may lead people to make incompatible and different decisions. Since the basic element in the communal mode of morality is the harmony of the community, one might only apply what may be described as the minimal interpretation of morality. I have argued that Macmurray's idea of community, when applied to ethics and in particular to Christian ethics, threatens to reduce Jesus' teachings about ethics to simply an anthropological study. There is an inherent danger in trying to understand God in anthropological terms, since one cannot fully understand the eternal in terms of the temporary. Macmurray has over-emphasised the love between neighbours and not given God's love its central mediating and modifying place in human relations. The theocentric approach cannot be totally defined heterocentrically. Macmurray's thought contained valuable insights and it should be carefully studied and' utilised. However, there is a danger in viewing things only in terms of community, since the community may well become the principle phenomenon to be investigated. One might say that Christian ethics and the Christian religion is not merely a matter of community, but that the community is an integral part of our understanding of both Christian ethics and the Christian religion.Julian, bishop of Aeclanum : exegete and theologianJones, Edmund Samuel Philiphttps://hdl.handle.net/10023/136912019-03-29T13:46:26Z1965-03-01T00:00:00Z1965-03-01T00:00:00ZJones, Edmund Samuel PhilipThe text of the Pauline Epistles in Epiphanius of SalamisOsburn, Carroll Duanehttps://hdl.handle.net/10023/136902019-03-29T13:42:15Z1974-10-01T00:00:00Z1974-10-01T00:00:00ZOsburn, Carroll DuaneThe qualifications and role of the Qadi in Kedah, MalaysiaAhmad, Kamarudin B.https://hdl.handle.net/10023/136882019-03-29T13:40:43Z1993-07-01T00:00:00ZSharī'a has never ignored the need of and the function of judge. This institution, as developed in the early age of Islam, aimed to establish the rule of God on earth, to decide and explain the law according to the Islamic Law. It appears that anybody could be appointed as a judge but he was required to adopt certain criteria laid down by the fuqahā' based on the Qur'ān, Sunna. Ijmā and Oiyās. The requirements needed to be a judge in this Islamic approach are discussed widely in this study. This study also attempts to show and demarcate the limits of the power of judges in Sharī'a Courts in Kedah, Malaysia. It also shows how Islam established its system of justice in Malaysia. Some questions or hypotheses are examined, the first concerns whether or not people who lack capabilities should be allowed to be appointed judge. The second concerns whether or not the Islamic judicial system follows the Sharī'a in terms of punishment and procedure. The historical and theoretical settings in every age since the pre-Islamic to the 'Abbasid period are also presented. The situation of judge in Sharī'a Court in Kedah, Malaysia is also emphasised, beginning with the developments of the Sharī'a Court and the powers and duties of a judge according to the Malaysian constitutional system. Finally the subjects which have been discussed in separate chapters are actually related to each other. The whole important discussion is brought together, analysed and a conclusion drawn concerning the various problems raised.
1993-07-01T00:00:00ZAhmad, Kamarudin B.Sharī'a has never ignored the need of and the function of judge. This institution, as developed in the early age of Islam, aimed to establish the rule of God on earth, to decide and explain the law according to the Islamic Law. It appears that anybody could be appointed as a judge but he was required to adopt certain criteria laid down by the fuqahā' based on the Qur'ān, Sunna. Ijmā and Oiyās. The requirements needed to be a judge in this Islamic approach are discussed widely in this study. This study also attempts to show and demarcate the limits of the power of judges in Sharī'a Courts in Kedah, Malaysia. It also shows how Islam established its system of justice in Malaysia. Some questions or hypotheses are examined, the first concerns whether or not people who lack capabilities should be allowed to be appointed judge. The second concerns whether or not the Islamic judicial system follows the Sharī'a in terms of punishment and procedure. The historical and theoretical settings in every age since the pre-Islamic to the 'Abbasid period are also presented. The situation of judge in Sharī'a Court in Kedah, Malaysia is also emphasised, beginning with the developments of the Sharī'a Court and the powers and duties of a judge according to the Malaysian constitutional system. Finally the subjects which have been discussed in separate chapters are actually related to each other. The whole important discussion is brought together, analysed and a conclusion drawn concerning the various problems raised.Church responses to the development and use of nuclear energy technologyMacSlarrow, Jack Edwardhttps://hdl.handle.net/10023/136852019-03-29T13:53:55Z1981-07-01T00:00:00ZOne of the most consistent criticisms launched against church involvement in the nuclear energy debate, is that the issues are far too complex for the minds of non-nuclear experts. Partially in response to this charge, and partially to clarify what the issues are, the First Chapter of this thesis weighs the major arguments put forth by the various sides of the atomic power debate. The major conclusion reached is that ultimately, the debate is about values - specifically the relationship of man, God, and the creation. The ethical continuum involved seems to be defined at one end by the belief that man stands apart from his environment, is free to manipulate it at will, and that any problem occurring in the environment can eventually be solved with human intelligence and scientific skill. At the other end of the continuum is the conviction that all things existing in the biosphere are related to everything else, and that every gain - particularly if of a technological nature - is achieved at some cost to the total environmental balance. These two perspectives, the middle ground between them, and the overall ecological context surrounding industrial issues, are explored in Chapter Two. The thesis is in basic agreement with those who warn of a deepening ecological crisis. After reviewing the present levels of over-population and food scarcity, environmental pollution, diminution of wildlife habitat, and depletion of natural resources, the deduction made is that the cause of our present predicament rests with human shortsightedness and/or irresponsible arrogance toward the natural environment. The second half of Chapter Two explores several ideological sources of the ecological crisis, and argues strongly in favour of a cultural re-examination of our antiquated environmental principles. Numerous examples of past unenlightened technological decisions made without ethical assessment regarding the biospheric organism, point to the importance of theological input into the present nuclear energy debate. As Chapter One stresses the ethical considerations of the issues surrounding nuclear energy, Chapter Two demonstrates the disastrous consequences of any technological decisions made without attention to ethical assessment. The application of ethical assessment to nuclear technology is the theme of the Third Chapter. Beginning with a survey of various church responses to the development and use of nuclear energy technology, the chapter focuses on the discovery by the churches of their legitimate and important place in the debate. Since the mid-1970s, such major church groups as the World Council of Churches (WCC), the National Council of Churches (NCC), the British Council of Churches (BCC), the French Protestant Federation (FPF), the Evangelical Church in German (EKD), and several British church organisations have cautiously entered into the debate. Motivated by the increasing awareness of reactor safety deficiencies, the perceived link between nuclear energy technology and nuclear weapons, the ecological hazards of radioactive waste, and the attendant long range commitments of nuclear technology, these church groups have persistently attempted to air all of the manifold complexities of nuclear power. In so doing they have independently reached near unanimity in calling for a reassessment of the ultimate worth and desirability of nuclear power. As of this writing, the overwhelming consensus among these church groups concerned with the dilemmas of nuclear energy, is that the hazards of nuclear technology have not been adequately dealt with at either the industrial or national levels to justify further expansion of the nuclear power programme.
1981-07-01T00:00:00ZMacSlarrow, Jack EdwardOne of the most consistent criticisms launched against church involvement in the nuclear energy debate, is that the issues are far too complex for the minds of non-nuclear experts. Partially in response to this charge, and partially to clarify what the issues are, the First Chapter of this thesis weighs the major arguments put forth by the various sides of the atomic power debate. The major conclusion reached is that ultimately, the debate is about values - specifically the relationship of man, God, and the creation. The ethical continuum involved seems to be defined at one end by the belief that man stands apart from his environment, is free to manipulate it at will, and that any problem occurring in the environment can eventually be solved with human intelligence and scientific skill. At the other end of the continuum is the conviction that all things existing in the biosphere are related to everything else, and that every gain - particularly if of a technological nature - is achieved at some cost to the total environmental balance. These two perspectives, the middle ground between them, and the overall ecological context surrounding industrial issues, are explored in Chapter Two. The thesis is in basic agreement with those who warn of a deepening ecological crisis. After reviewing the present levels of over-population and food scarcity, environmental pollution, diminution of wildlife habitat, and depletion of natural resources, the deduction made is that the cause of our present predicament rests with human shortsightedness and/or irresponsible arrogance toward the natural environment. The second half of Chapter Two explores several ideological sources of the ecological crisis, and argues strongly in favour of a cultural re-examination of our antiquated environmental principles. Numerous examples of past unenlightened technological decisions made without ethical assessment regarding the biospheric organism, point to the importance of theological input into the present nuclear energy debate. As Chapter One stresses the ethical considerations of the issues surrounding nuclear energy, Chapter Two demonstrates the disastrous consequences of any technological decisions made without attention to ethical assessment. The application of ethical assessment to nuclear technology is the theme of the Third Chapter. Beginning with a survey of various church responses to the development and use of nuclear energy technology, the chapter focuses on the discovery by the churches of their legitimate and important place in the debate. Since the mid-1970s, such major church groups as the World Council of Churches (WCC), the National Council of Churches (NCC), the British Council of Churches (BCC), the French Protestant Federation (FPF), the Evangelical Church in German (EKD), and several British church organisations have cautiously entered into the debate. Motivated by the increasing awareness of reactor safety deficiencies, the perceived link between nuclear energy technology and nuclear weapons, the ecological hazards of radioactive waste, and the attendant long range commitments of nuclear technology, these church groups have persistently attempted to air all of the manifold complexities of nuclear power. In so doing they have independently reached near unanimity in calling for a reassessment of the ultimate worth and desirability of nuclear power. As of this writing, the overwhelming consensus among these church groups concerned with the dilemmas of nuclear energy, is that the hazards of nuclear technology have not been adequately dealt with at either the industrial or national levels to justify further expansion of the nuclear power programme.The Good Shepherd theme in early Christian art and literatureBundy, Lester Leehttps://hdl.handle.net/10023/136832019-03-29T13:47:27Z1981-07-01T00:00:00ZThis thesis is an exploration of the figure of the Good Shepherd in Patristic literature and early Christian art of the first four and one-half centuries. The study focuses on the question of unity and continuity within the imagery of this era and treats the general meaning of the symbolism associated with the Good Shepherd in both literature and art. The relationship of the literary figure to the visual arts figure is examined in regard to various themes in terms of chronological development. As the visual arts figure is largely taken from pagan imagery, the relationship of pagan, Jewish and early Christian imagery is explored. Early Christian art, primarily that of catacomb paintings and sarcophagi, is discussed briefly and a development of the figure which is progressively more mystical and expressionistic is shown. Patristic writing indicative of the "main-streams" of Christian thought is examined and again a development of the figure is noted. Patristic use of the Shepherd figure is shown to focus on the themes of the Shepherd as: Teacher, Redeemer, Judge, Unifier, and Christological illustration. The subsidiary themes of the bishops as the Shepherd's Successors and the people as the Shepherd's Flock are also discussed. It is shown that at the end of the fourth century and the beginning of the fifth, there is a decline in the use of Shepherd imagery to represent Christ in both literary and visual arts usage. Concomitantly there is an increasing tendency to portray Christ as a Royal figure and to portray the bishops as the Shepherds of God's Flock. This tendency coincides with christological developments within the thinking and teaching of the Church. Overall it can be seen that the usage of the literary and visual arts figure of the Good Shepherd is related to apologetic and catechetic activity within the Church. It can also be seen that the development of the literary and visual figure represents the growth and development of the Church's concept of the nature and work of Jesus Christ. The Good Shepherd is an ὲικών of the Heilsgeschichte of the first four and one-half centuries of Christianity.
1981-07-01T00:00:00ZBundy, Lester LeeThis thesis is an exploration of the figure of the Good Shepherd in Patristic literature and early Christian art of the first four and one-half centuries. The study focuses on the question of unity and continuity within the imagery of this era and treats the general meaning of the symbolism associated with the Good Shepherd in both literature and art. The relationship of the literary figure to the visual arts figure is examined in regard to various themes in terms of chronological development. As the visual arts figure is largely taken from pagan imagery, the relationship of pagan, Jewish and early Christian imagery is explored. Early Christian art, primarily that of catacomb paintings and sarcophagi, is discussed briefly and a development of the figure which is progressively more mystical and expressionistic is shown. Patristic writing indicative of the "main-streams" of Christian thought is examined and again a development of the figure is noted. Patristic use of the Shepherd figure is shown to focus on the themes of the Shepherd as: Teacher, Redeemer, Judge, Unifier, and Christological illustration. The subsidiary themes of the bishops as the Shepherd's Successors and the people as the Shepherd's Flock are also discussed. It is shown that at the end of the fourth century and the beginning of the fifth, there is a decline in the use of Shepherd imagery to represent Christ in both literary and visual arts usage. Concomitantly there is an increasing tendency to portray Christ as a Royal figure and to portray the bishops as the Shepherds of God's Flock. This tendency coincides with christological developments within the thinking and teaching of the Church. Overall it can be seen that the usage of the literary and visual arts figure of the Good Shepherd is related to apologetic and catechetic activity within the Church. It can also be seen that the development of the literary and visual figure represents the growth and development of the Church's concept of the nature and work of Jesus Christ. The Good Shepherd is an ὲικών of the Heilsgeschichte of the first four and one-half centuries of Christianity.An inquiry into the problem of the Mal'akh Yahweh in the Old TestamentHian, Oey Siauwhttps://hdl.handle.net/10023/136722019-03-29T13:53:51Z1962-01-01T00:00:00Z1962-01-01T00:00:00ZHian, Oey SiauwThe political thought of Sayyid QuṭbIbrahim, Jamaludin Noordinhttps://hdl.handle.net/10023/136692019-03-29T13:50:17Z1988-07-01T00:00:00Z1988-07-01T00:00:00ZIbrahim, Jamaludin NoordinAn introduction study of the Codex Neofiti 1 : with special reference to the marginal readings to the book of DeuteronomyLund, Shirleyhttps://hdl.handle.net/10023/136682019-03-29T13:51:09Z1966-08-01T00:00:00Z1966-08-01T00:00:00ZLund, ShirleyThe heavenly good of earthly work : the nature of work in its instrumental, relational and ontological dimensionsCosden, Darrell T.https://hdl.handle.net/10023/136672019-03-29T13:50:09Z1998-06-01T00:00:00ZThe thesis argues that human work is a transformative activity which essentially consists of three dynamically interrelated dimensions: the instrumental, relational, and ontological dimensions. By these, along with work being an end in itself, the worker's and others' needs are providentially met; believers' sanctification is occasioned; and workers express, explore and develop their humanness while building up their natural, social and cultural environments to both protect and produce the order of this world and of the one to come. The first part shows that past and present theological evaluations of work are best understood according to this threefold description. Work's threefold nature is shown to correspond with Scripture (although here the instrumental is mainly discussed); the Patristic understanding opens up reflection toward work's ontology; and the Reformation particularly develops further the relational and ontological dimensions. In the modern Roman Catholic understanding, work's threefold nature does appear, although as seen in Laborem Exercens, the relational is given hierarchical priority over the instrumental. As modern Protestants revise old and explore new approaches, work's threefold understanding also emerges. However, the dimensions need further interrelated development, and the ontological needs to be more adequately expounded. The second part of the thesis develops work's ontology. A teleological framework is first established in dialogue with Alasdair MacIntyre and Oliver O'Donovan showing that eschatological and protological purposes and ends are essential for understanding a thing's nature (constitutionally and ethically). This builds toward a theological anthropology where an interpretive survey and interaction with Colin Gunton's anthropology highlights the necessity of relational and functional concepts. The ontology of work is further developed in dialogue with Jürgen Moltmann's anthropology. Work is shown to be a fundamental facet of created human existence, initially a part of God's creation, and in the resurrection a fundamental part of God's coming new creation. Finally, the overall proposal, a definition of work, redraws the boundaries for a theology of work, and functions as a dynamic model for ethically evaluating work.
1998-06-01T00:00:00ZCosden, Darrell T.The thesis argues that human work is a transformative activity which essentially consists of three dynamically interrelated dimensions: the instrumental, relational, and ontological dimensions. By these, along with work being an end in itself, the worker's and others' needs are providentially met; believers' sanctification is occasioned; and workers express, explore and develop their humanness while building up their natural, social and cultural environments to both protect and produce the order of this world and of the one to come. The first part shows that past and present theological evaluations of work are best understood according to this threefold description. Work's threefold nature is shown to correspond with Scripture (although here the instrumental is mainly discussed); the Patristic understanding opens up reflection toward work's ontology; and the Reformation particularly develops further the relational and ontological dimensions. In the modern Roman Catholic understanding, work's threefold nature does appear, although as seen in Laborem Exercens, the relational is given hierarchical priority over the instrumental. As modern Protestants revise old and explore new approaches, work's threefold understanding also emerges. However, the dimensions need further interrelated development, and the ontological needs to be more adequately expounded. The second part of the thesis develops work's ontology. A teleological framework is first established in dialogue with Alasdair MacIntyre and Oliver O'Donovan showing that eschatological and protological purposes and ends are essential for understanding a thing's nature (constitutionally and ethically). This builds toward a theological anthropology where an interpretive survey and interaction with Colin Gunton's anthropology highlights the necessity of relational and functional concepts. The ontology of work is further developed in dialogue with Jürgen Moltmann's anthropology. Work is shown to be a fundamental facet of created human existence, initially a part of God's creation, and in the resurrection a fundamental part of God's coming new creation. Finally, the overall proposal, a definition of work, redraws the boundaries for a theology of work, and functions as a dynamic model for ethically evaluating work.A critical analysis of soteriological themes in Calvin's early writingsMarsh, Steven M.https://hdl.handle.net/10023/136642019-03-29T13:50:03Z2002-01-01T00:00:00ZThis dissertation will offer an analysis of conversion and its related themes in Calvin's early writings. It will include an introduction and five chapters. In the Introduction, I plan to accomplish five things. First, I will set forth a statement about and a definition of conversion. Second, I will explore the notion within the Reformed tradition that the ecclesia reformata is an ecclesia reformanda and its impact on the nature of conversion. Third, I will state what has led me to conduct a study of Calvin's view of conversion and its related themes in his early writings. Fourth, I will provide definitions of words that are used within the Reformed and the broad evangelical Protestant traditions in the United States to articulate an understanding of the notion of conversion. Fifth, I will pose two questions that need to be answered as a result of this study. Chapter 1 will describe cm-rent views of conversion that are represented in the Reformed and the broad evangelical Protestant traditions in the United States, as well as the evangelical Reformed subset of the broad evangelical Protestant tradition. Chapter 2 will provide a brief overview of Calvin's understanding of conversion in his writings in their entirety. Chapter 3 will analyze Calvin's view of conversion and its related themes as it is expressed in Psychopannychia (1534) and Institutes of the Christian Religion (1536). Chapter 4 will conduct a brief analysis to see what Calvin meant and the Reformed and the broad evangelical Protestant traditions mean, as well as the evangelical Reformed subset of the broad evangelical Protestant tradition, when they each speak of conversion. Chapter 5 will set forth answers to the two questions raised.
2002-01-01T00:00:00ZMarsh, Steven M.This dissertation will offer an analysis of conversion and its related themes in Calvin's early writings. It will include an introduction and five chapters. In the Introduction, I plan to accomplish five things. First, I will set forth a statement about and a definition of conversion. Second, I will explore the notion within the Reformed tradition that the ecclesia reformata is an ecclesia reformanda and its impact on the nature of conversion. Third, I will state what has led me to conduct a study of Calvin's view of conversion and its related themes in his early writings. Fourth, I will provide definitions of words that are used within the Reformed and the broad evangelical Protestant traditions in the United States to articulate an understanding of the notion of conversion. Fifth, I will pose two questions that need to be answered as a result of this study. Chapter 1 will describe cm-rent views of conversion that are represented in the Reformed and the broad evangelical Protestant traditions in the United States, as well as the evangelical Reformed subset of the broad evangelical Protestant tradition. Chapter 2 will provide a brief overview of Calvin's understanding of conversion in his writings in their entirety. Chapter 3 will analyze Calvin's view of conversion and its related themes as it is expressed in Psychopannychia (1534) and Institutes of the Christian Religion (1536). Chapter 4 will conduct a brief analysis to see what Calvin meant and the Reformed and the broad evangelical Protestant traditions mean, as well as the evangelical Reformed subset of the broad evangelical Protestant tradition, when they each speak of conversion. Chapter 5 will set forth answers to the two questions raised.Forging a new path : a contemporary Pentecostal hermeneutical strategy for the 21st centuryArcher, Kenneth J.https://hdl.handle.net/10023/136622019-03-29T13:53:42Z2001-01-01T00:00:00ZThe purpose of this thesis is to present a critically informed contemporary Pentecostal hermeneutical strategy that is rooted in Pentecostal identity, in its stories, beliefs and practices. The contemporary hermeneutical strategy is anchored in the Pentecostal community's identity while simultaneously being a critical hermeneutical strategy for the interpretation of Scripture in the production of a praxis-oriented theology. The contemporary strategy recognizes the combined contributions of the Spirit, Scripture, and community in a dialogical interdependent interpretive process. The central theme of the strategy is narrative which is explored in relation to community identity and in relation to biblical interpretation. Pentecostalism was a paramodern movement. The interpretive method of early Pentecostals testifies to this reality. As Pentecostals entered academic communities, their interpretive method became both mainstream and modernistic through the adaptation of the historical critical method(s). The proposed hermeneutical strategy will desire to move beyond the impasse created by Modernity and push Pentecostals into the contemporary context by critically reappropriating early Pentecostal ethos and interpretive practices for a contemporary Pentecostal community.
2001-01-01T00:00:00ZArcher, Kenneth J.The purpose of this thesis is to present a critically informed contemporary Pentecostal hermeneutical strategy that is rooted in Pentecostal identity, in its stories, beliefs and practices. The contemporary hermeneutical strategy is anchored in the Pentecostal community's identity while simultaneously being a critical hermeneutical strategy for the interpretation of Scripture in the production of a praxis-oriented theology. The contemporary strategy recognizes the combined contributions of the Spirit, Scripture, and community in a dialogical interdependent interpretive process. The central theme of the strategy is narrative which is explored in relation to community identity and in relation to biblical interpretation. Pentecostalism was a paramodern movement. The interpretive method of early Pentecostals testifies to this reality. As Pentecostals entered academic communities, their interpretive method became both mainstream and modernistic through the adaptation of the historical critical method(s). The proposed hermeneutical strategy will desire to move beyond the impasse created by Modernity and push Pentecostals into the contemporary context by critically reappropriating early Pentecostal ethos and interpretive practices for a contemporary Pentecostal community.The 'Leben-Jesu-Forschung' in recent research and debate with special reference to continental theologiansRobinson, Wayne B.https://hdl.handle.net/10023/136612019-03-29T13:40:08Z1965-01-01T00:00:00Z1965-01-01T00:00:00ZRobinson, Wayne B.Some important soteriological terms in the New Testament : a study in Biblical semanticsHill, Davidhttps://hdl.handle.net/10023/136592019-03-29T13:50:35Z1964-02-01T00:00:00Z1964-02-01T00:00:00ZHill, DavidThe interpretation of the miracles of Jesus by the New Testament evangelistsBailey, James Lloydhttps://hdl.handle.net/10023/136582019-03-29T13:51:52Z1967-03-01T00:00:00Z1967-03-01T00:00:00ZBailey, James LloydThe trauma of relocation : some theological issuesBowen, Christina Norah Maryhttps://hdl.handle.net/10023/136562019-03-29T13:50:02Z1996-07-01T00:00:00ZOur age is characterized by the massive mobility of people. We have many loves and attachments; it is painful to lose them in the process of relocation. Ungrieved loss may result in depression or an inability to invest love again. Frequent relocation results in rootlessness, a major factor in our increasing indifference, aggressiveness and ecological disaster. The purpose of this thesis is to examine the trauma of relocation from a theological perspective, with resources from the social sciences; to examine, too, the pastoral response to that trauma which will enable people to live in covenant relationship with each other, the world, and God. In order to articulate this study we examine love, loss and the grief process according to the work of Bowlby, Mitchell and Anderson, and Worden; we also look at some complicated responses to the losses of uprooting. This is followed by a discussion of why the idea of "home" is so emotionally powerful, using resources from theology, the social sciences, and literature. We then examine images of uprooting and relocation in the stories of the Exodus, the wilderness journey, the exile, and the book of Ruth, with a discussion of how these images speak to uprooted people today. We affirm that the images of journeying and of homesteading need to be not competitive but companion images. We offer a model of how the relocation process can honour both the loves of the former place and the hope for vocation in the new place. Images of the Companion on the Journey and the Good Samaritan accompany us as we look at the pastoral care issues of families and children in upheaval; and as we extend hospitality to refugees and to the homeless, in accordance with Christ's command.
1996-07-01T00:00:00ZBowen, Christina Norah MaryOur age is characterized by the massive mobility of people. We have many loves and attachments; it is painful to lose them in the process of relocation. Ungrieved loss may result in depression or an inability to invest love again. Frequent relocation results in rootlessness, a major factor in our increasing indifference, aggressiveness and ecological disaster. The purpose of this thesis is to examine the trauma of relocation from a theological perspective, with resources from the social sciences; to examine, too, the pastoral response to that trauma which will enable people to live in covenant relationship with each other, the world, and God. In order to articulate this study we examine love, loss and the grief process according to the work of Bowlby, Mitchell and Anderson, and Worden; we also look at some complicated responses to the losses of uprooting. This is followed by a discussion of why the idea of "home" is so emotionally powerful, using resources from theology, the social sciences, and literature. We then examine images of uprooting and relocation in the stories of the Exodus, the wilderness journey, the exile, and the book of Ruth, with a discussion of how these images speak to uprooted people today. We affirm that the images of journeying and of homesteading need to be not competitive but companion images. We offer a model of how the relocation process can honour both the loves of the former place and the hope for vocation in the new place. Images of the Companion on the Journey and the Good Samaritan accompany us as we look at the pastoral care issues of families and children in upheaval; and as we extend hospitality to refugees and to the homeless, in accordance with Christ's command.Christian conceptions of sin and justification in the light of depth psychologyBarlow, James Stanleyhttps://hdl.handle.net/10023/136552019-08-05T10:54:51Z1961-01-01T00:00:00Z1961-01-01T00:00:00ZBarlow, James StanleyThe concept of freedom in the work of Rosemary Radford RuetherWeir, Mary Kathryn Williamshttps://hdl.handle.net/10023/136532019-03-29T13:47:44Z1983-07-01T00:00:00ZFreedom is a central concept in contemporary theology. However, what freedom means is blurred and unclear. To try to understand more precisely, the thought of a theologian who stands at the mid-point of the debate has been studied. Rosemary Ruether is a modern feminist theologian who has considered Christian origins and the human quest of liberation in detail as well as in considerable breadth, touching upon a wide variety of concerns that contribute to her concept of freedom. In Ruether's work certain key themes emerge. She stresses the ideas of creation (as a continuum that includes redemption and new creation), gnostic and apocalyptic dualism, ecclesiology, eschatology, and christology. From these preoccupations arises Ruether's understanding of freedom as wholeness, mutuality, struggle towards the future, and participation in the people of the promise. For Ruether, freedom means salvation in the biblical and Hebraic sense. Although the theology of the women's movement covers a broad spectrum, Ruether's concept of freedom is consistent with that of most other feminist theologians. The feminist concept of freedom, as expressed by Ruether, has much in common with the socio-political liberation theology of Gustavo Gutierrez. Like Latin American theology, Ruether's theology is biased towards the oppressed; it is based on a corporate understanding of faith, and it proposes a new way of doing theology which arises out of the context. But Ruether does not regard Marxist analysis as sufficient, and sees the limitations of apocalyptic tendencies in liberation theology. In ways, Ruether's theology is less dependent on traditional approaches than that of Gutierrez. The self-actualisation psychology of Abraham Maslow also has a number of resemblances to Ruether's feminist idea of freedom: both emphasize wholeness, humanism, mutuality, transcendence, utopian hope, and struggle. But Ruether's theology of freedom is not merely an adaptation of Maslovian psychology, since they differ on their commitment to the poor, on theism and organised religion, and on Maslow's emphasis on the individual. The concept of freedom held by Rosemary Ruether (and by many other feminist theologians) has much in common both with the liberation theology of the poor world and with the approach to freedom through personal fulfilment that is characteristic of affluent culture. Ruether is correct in saying that woman's growing awareness stands at the intersection between the freedom movements of the first and third worlds. But Ruether's freedom is not merely a combination of the two, but a unique contribution to modern theology. Despite some limitations, Ruether has contributed significantly to the theological quest for the meaning of freedom and can be expected to continue to do so.
1983-07-01T00:00:00ZWeir, Mary Kathryn WilliamsFreedom is a central concept in contemporary theology. However, what freedom means is blurred and unclear. To try to understand more precisely, the thought of a theologian who stands at the mid-point of the debate has been studied. Rosemary Ruether is a modern feminist theologian who has considered Christian origins and the human quest of liberation in detail as well as in considerable breadth, touching upon a wide variety of concerns that contribute to her concept of freedom. In Ruether's work certain key themes emerge. She stresses the ideas of creation (as a continuum that includes redemption and new creation), gnostic and apocalyptic dualism, ecclesiology, eschatology, and christology. From these preoccupations arises Ruether's understanding of freedom as wholeness, mutuality, struggle towards the future, and participation in the people of the promise. For Ruether, freedom means salvation in the biblical and Hebraic sense. Although the theology of the women's movement covers a broad spectrum, Ruether's concept of freedom is consistent with that of most other feminist theologians. The feminist concept of freedom, as expressed by Ruether, has much in common with the socio-political liberation theology of Gustavo Gutierrez. Like Latin American theology, Ruether's theology is biased towards the oppressed; it is based on a corporate understanding of faith, and it proposes a new way of doing theology which arises out of the context. But Ruether does not regard Marxist analysis as sufficient, and sees the limitations of apocalyptic tendencies in liberation theology. In ways, Ruether's theology is less dependent on traditional approaches than that of Gutierrez. The self-actualisation psychology of Abraham Maslow also has a number of resemblances to Ruether's feminist idea of freedom: both emphasize wholeness, humanism, mutuality, transcendence, utopian hope, and struggle. But Ruether's theology of freedom is not merely an adaptation of Maslovian psychology, since they differ on their commitment to the poor, on theism and organised religion, and on Maslow's emphasis on the individual. The concept of freedom held by Rosemary Ruether (and by many other feminist theologians) has much in common both with the liberation theology of the poor world and with the approach to freedom through personal fulfilment that is characteristic of affluent culture. Ruether is correct in saying that woman's growing awareness stands at the intersection between the freedom movements of the first and third worlds. But Ruether's freedom is not merely a combination of the two, but a unique contribution to modern theology. Despite some limitations, Ruether has contributed significantly to the theological quest for the meaning of freedom and can be expected to continue to do so.The development of gnostic theology with special reference to the Apocryphon of John Irenaeus adversus haereses I 29 and 30 and related textsLogan, Alastair Hendry Blackhttps://hdl.handle.net/10023/136482019-03-29T13:52:27Z1980-01-01T00:00:00ZThis thesis is a literary-critical and theological analysis of the Apocryphon of John and the closely related material found in Irenaeus adversus haereses I 29 and 30. It attempts to determine (1) which of the four Coptic versions in two recensions is nearest to the original, and what the precise relationship of the Apocryphon is to Irenaeus' two chapters; (2) whether the Apocryphon represents a process of Christianization or de-Christianization, and (3) what the precise relationship of the Apocryphon is to Valentinianism. The first two chapters, on Gnostic theogony and cosmogony, argue that one can best explain the relation between the Apocryphon and Irenaeus I 29 by assuming that Irenaeus' account represents an earlier, less-developed form of the main traditions found in the Apocryphon which the latter modified to suit its own different theological tendency. The short recension, and particularly the version in Nag Hammadi Codex III, is closest to the original and to Irenaeus' account, the long representing a harmonising and spiritualising interpretation, but also containing more original traditions omitted by the short. Chapters three, four and five deal in more general terms with the relationship between the Apocryphon and Irenaeus I 30 and cover Gnostic anthropology, soteriology and eschatology. They attempt to show how the Apocryphon' understanding of the central paradox of Gnostic experience of being elect yet trapped in matter and governed by fate, has determined its selection and interpretation of anthropological, soteriological and eschatological motifs. Its reinterpretation of Genesis 1-7 forms the core of its anthropology and soteriology which agree that, although man possesses a divine spark, he requires redemption and a Revealer/Redeemer. This paradox is expressed in terms of primal, continuous and decisive revelation, represented by various divine figures. The varieties of eschatology in the Apocryphon, too, reflect not only varied traditions but also the paradox of Gnostic salvation, the "Now" and the "Not Yet". On the question of Christianization, the thesis argues that although the central exposition (unlike the frame story) is apparently uninfluenced by Christianity, much of its material is best understood in the context of early Christian speculation about Christ based on the Old Testament and contemporary Hellenistic Judaism. While evidence of progressive Christianization or de-Christianization is scanty and mixed, there is, thirdly, some indication, not only that the Apocryphon influenced Valentinianism, but that, in its present form, it shows signs of acquaintance with Valentinianism.
1980-01-01T00:00:00ZLogan, Alastair Hendry BlackThis thesis is a literary-critical and theological analysis of the Apocryphon of John and the closely related material found in Irenaeus adversus haereses I 29 and 30. It attempts to determine (1) which of the four Coptic versions in two recensions is nearest to the original, and what the precise relationship of the Apocryphon is to Irenaeus' two chapters; (2) whether the Apocryphon represents a process of Christianization or de-Christianization, and (3) what the precise relationship of the Apocryphon is to Valentinianism. The first two chapters, on Gnostic theogony and cosmogony, argue that one can best explain the relation between the Apocryphon and Irenaeus I 29 by assuming that Irenaeus' account represents an earlier, less-developed form of the main traditions found in the Apocryphon which the latter modified to suit its own different theological tendency. The short recension, and particularly the version in Nag Hammadi Codex III, is closest to the original and to Irenaeus' account, the long representing a harmonising and spiritualising interpretation, but also containing more original traditions omitted by the short. Chapters three, four and five deal in more general terms with the relationship between the Apocryphon and Irenaeus I 30 and cover Gnostic anthropology, soteriology and eschatology. They attempt to show how the Apocryphon' understanding of the central paradox of Gnostic experience of being elect yet trapped in matter and governed by fate, has determined its selection and interpretation of anthropological, soteriological and eschatological motifs. Its reinterpretation of Genesis 1-7 forms the core of its anthropology and soteriology which agree that, although man possesses a divine spark, he requires redemption and a Revealer/Redeemer. This paradox is expressed in terms of primal, continuous and decisive revelation, represented by various divine figures. The varieties of eschatology in the Apocryphon, too, reflect not only varied traditions but also the paradox of Gnostic salvation, the "Now" and the "Not Yet". On the question of Christianization, the thesis argues that although the central exposition (unlike the frame story) is apparently uninfluenced by Christianity, much of its material is best understood in the context of early Christian speculation about Christ based on the Old Testament and contemporary Hellenistic Judaism. While evidence of progressive Christianization or de-Christianization is scanty and mixed, there is, thirdly, some indication, not only that the Apocryphon influenced Valentinianism, but that, in its present form, it shows signs of acquaintance with Valentinianism.Christian witness in a Communist context : a study of the theological writings of Josef L. Hromadka and Jan M. Lochman from 1948 to 1969, and their relevance to the churches in Hong Kong facing 1997Kung, Lap Yanghttps://hdl.handle.net/10023/136462019-03-29T13:41:13Z1991-07-01T00:00:00ZThis thesis discusses, assesses and reflects upon Christian witness in a particular communist context- that of Czechoslovakia from 1948 to 1969- and its possible relevance to Hong Kong when the People's Republic of China resumes the exercise of sovereignty over Hong Kong on July 1, 1997. This is carried out through a study of the theological writings of Josef L. Hromadka [1889-1969] and Jan M. Lochman [1922- ]. Christian witness is understood in three ways. Firstly, its form is described as a theology of mission; secondly, its approach is seen as contextual as regards a). relevance, b). comprehensiveness and c). practicability; thirdly, its nature is a call for discipleship. These characteristics serve as the criteria for this study. This thesis is divided into two parts: The first is a study of Hromadka and Lochman; and the second is a theological reflection on the context of the churches in Hong Kong facing 1997. The approach of the first part is not that of a comparative study between Hromadka and Lochman, but rather one which looks at the way in which they supplement each other. Hromadka and Lochman both adopt the same attitude towards communism and each of them contributes to the understanding of Christian witness in a communist context. The argument shows how they take their situations seriously, and try to find out the meaning of history in terms of its significance, not of its direction. Furthermore, in a communist context which is hostile to religion, they are not frightened by the so-called end of the Constantinian era, but instead welcome it as an opportunity for the Church to break through all kinds of traditional chains and social barriers and to function as a real Church. They support communism because they consider it as a step towards humanization; but they err in seldom criticizing the injustice of communist governments. In addition, their theological reflection is never merely an intellectual activity, but they put it into practice through their work for the Christian Peace Conference and for Christian-Marxist dialogue. The thesis employ the term "Prague line Theology" to describe the theology of Hromadka and Lochman in general which is seen as a form of political theology, a people's theology and a theology of the paradox of the unconditional "YES" and definite "NO" of the Gospel. In the second part, the relevance and importance of Hramadka and Lochman to the Hong Kong churches are discussed as follows. Christian witness implies, first of all, an examination of one's own faith; it demands social responsibility, promotes reconciliation, brings hope to the world, stands with the people and it requires Christians to take sides. A convergence between Hromadka and Lochman on the one hand and the Christians of Hong Kong on the other hand does not mean a blind transplantation of the Czechoslovak experience into the Hong Kong context, but rather a stimulus to the Hong Kong churches to do their own theology. In order to be able to manifest a living and energetic Christian witness in an era of fear and uncertainty, the Hong Kong churches must take seriously two aspects of their situation, namely, the historical "wound" of the people of Hong Kong and the need for the "modernisation" of China. A theological reflection in this context therefore needs to examine the understanding of the relationship between theology and history, and that between Christian hope and humanization in a dialectical way; that is, the Church starts from examining its inner life, making a concrete contribution to society, and finally working with the world for a better and humanized society.
1991-07-01T00:00:00ZKung, Lap YangThis thesis discusses, assesses and reflects upon Christian witness in a particular communist context- that of Czechoslovakia from 1948 to 1969- and its possible relevance to Hong Kong when the People's Republic of China resumes the exercise of sovereignty over Hong Kong on July 1, 1997. This is carried out through a study of the theological writings of Josef L. Hromadka [1889-1969] and Jan M. Lochman [1922- ]. Christian witness is understood in three ways. Firstly, its form is described as a theology of mission; secondly, its approach is seen as contextual as regards a). relevance, b). comprehensiveness and c). practicability; thirdly, its nature is a call for discipleship. These characteristics serve as the criteria for this study. This thesis is divided into two parts: The first is a study of Hromadka and Lochman; and the second is a theological reflection on the context of the churches in Hong Kong facing 1997. The approach of the first part is not that of a comparative study between Hromadka and Lochman, but rather one which looks at the way in which they supplement each other. Hromadka and Lochman both adopt the same attitude towards communism and each of them contributes to the understanding of Christian witness in a communist context. The argument shows how they take their situations seriously, and try to find out the meaning of history in terms of its significance, not of its direction. Furthermore, in a communist context which is hostile to religion, they are not frightened by the so-called end of the Constantinian era, but instead welcome it as an opportunity for the Church to break through all kinds of traditional chains and social barriers and to function as a real Church. They support communism because they consider it as a step towards humanization; but they err in seldom criticizing the injustice of communist governments. In addition, their theological reflection is never merely an intellectual activity, but they put it into practice through their work for the Christian Peace Conference and for Christian-Marxist dialogue. The thesis employ the term "Prague line Theology" to describe the theology of Hromadka and Lochman in general which is seen as a form of political theology, a people's theology and a theology of the paradox of the unconditional "YES" and definite "NO" of the Gospel. In the second part, the relevance and importance of Hramadka and Lochman to the Hong Kong churches are discussed as follows. Christian witness implies, first of all, an examination of one's own faith; it demands social responsibility, promotes reconciliation, brings hope to the world, stands with the people and it requires Christians to take sides. A convergence between Hromadka and Lochman on the one hand and the Christians of Hong Kong on the other hand does not mean a blind transplantation of the Czechoslovak experience into the Hong Kong context, but rather a stimulus to the Hong Kong churches to do their own theology. In order to be able to manifest a living and energetic Christian witness in an era of fear and uncertainty, the Hong Kong churches must take seriously two aspects of their situation, namely, the historical "wound" of the people of Hong Kong and the need for the "modernisation" of China. A theological reflection in this context therefore needs to examine the understanding of the relationship between theology and history, and that between Christian hope and humanization in a dialectical way; that is, the Church starts from examining its inner life, making a concrete contribution to society, and finally working with the world for a better and humanized society.The Scots College, Paris, 1653-1792Halloran, Brian Michaelhttps://hdl.handle.net/10023/136452019-08-26T10:54:16Z1996-07-01T00:00:00ZThe aim of this dissertation is to present a composite picture and evaluation of the Scots College Paris from the establishment of a Prefecture Apostolic in Scotland in 1653, until the eclipse of the college in 1792. In order to show the Mission needs that a Scottish college would have to meet, this study began with a preliminary survey of aspects of Catholicism from the creation of the Jesuit mission in 1584 until the appointment of a secular Prefect in 1653, followed by an exposition of what little is known about the first foundation of the College (1325-1603) and the first fifty years of the second foundation (1603-1653), This review showed that the Scots College in Paris was in an excellent position to further the aims of the Scottish Catholic Mission. The history of the college was then examined chronologically by principalships, but it was found necessary to devote separate chapters to three topics, Jacobitism, Jansenism, and the College archives. The investigation indicated that the Scots College Paris had given considerable beneficial service to the Scottish Catholic Mission, but preoccupation with the Jacobite cause, and a reactionary stance as regards the Constitution Unigenitus deflected the staff from the task of preparing students for the priesthood and ultimately led to baneful consequences for Scottish Catholicism. Quarrels with the Jesuits and internal quarrels amongst the secular clergy contributed to the decline of the college. The college did, however, assist in the education of about seventy priests, provided three of our earliest Bishops, played a major role in the establishment of seminaries on Scottish soil, and built up a library and archives of which even the remnant is an invaluable resource for historians.
1996-07-01T00:00:00ZHalloran, Brian MichaelThe aim of this dissertation is to present a composite picture and evaluation of the Scots College Paris from the establishment of a Prefecture Apostolic in Scotland in 1653, until the eclipse of the college in 1792. In order to show the Mission needs that a Scottish college would have to meet, this study began with a preliminary survey of aspects of Catholicism from the creation of the Jesuit mission in 1584 until the appointment of a secular Prefect in 1653, followed by an exposition of what little is known about the first foundation of the College (1325-1603) and the first fifty years of the second foundation (1603-1653), This review showed that the Scots College in Paris was in an excellent position to further the aims of the Scottish Catholic Mission. The history of the college was then examined chronologically by principalships, but it was found necessary to devote separate chapters to three topics, Jacobitism, Jansenism, and the College archives. The investigation indicated that the Scots College Paris had given considerable beneficial service to the Scottish Catholic Mission, but preoccupation with the Jacobite cause, and a reactionary stance as regards the Constitution Unigenitus deflected the staff from the task of preparing students for the priesthood and ultimately led to baneful consequences for Scottish Catholicism. Quarrels with the Jesuits and internal quarrels amongst the secular clergy contributed to the decline of the college. The college did, however, assist in the education of about seventy priests, provided three of our earliest Bishops, played a major role in the establishment of seminaries on Scottish soil, and built up a library and archives of which even the remnant is an invaluable resource for historians.Counting the cost : Church of the Brethren as a hermeneutical communityHamilton, Andrew S.https://hdl.handle.net/10023/136442019-03-29T13:53:56Z2003-01-01T00:00:00ZThe purpose of this thesis is to introduce the Church of the Brethren as a unique
community sharing Its tradition roots with both Radical Pietism and Anabaptism; to identify the
hermeneutical perspective of the Early Brethren; to define further what it means to be a
“hermeneutical community”; and to describe the current hermeneutical perspective of the
Church of the Brethren. This is all done to show the need for conversation regarding an
hermeneutical strategy for the twenty-first century for the Church of the Brethren.
In the process of doing this, an underlying purpose will be to demonstrate that through
the development of the Brethren community, specific changes occurred that have ultimately
affected the way individuals in this community interpret scripture. Even as the Brethren have
reinterpreted their core convictions to be a relevant witness to society, they have also been
greatly influenced by society as well. Consequently, the late twentieth century and early twenty-
first century Brethren are struggling with issues of individualism, identity, and witness.
Therefore, If the CoB Is to have an effective witness, It must deal with these issues that the
community's hermeneutical strategy directly affects.
2003-01-01T00:00:00ZHamilton, Andrew S.The purpose of this thesis is to introduce the Church of the Brethren as a unique
community sharing Its tradition roots with both Radical Pietism and Anabaptism; to identify the
hermeneutical perspective of the Early Brethren; to define further what it means to be a
“hermeneutical community”; and to describe the current hermeneutical perspective of the
Church of the Brethren. This is all done to show the need for conversation regarding an
hermeneutical strategy for the twenty-first century for the Church of the Brethren.
In the process of doing this, an underlying purpose will be to demonstrate that through
the development of the Brethren community, specific changes occurred that have ultimately
affected the way individuals in this community interpret scripture. Even as the Brethren have
reinterpreted their core convictions to be a relevant witness to society, they have also been
greatly influenced by society as well. Consequently, the late twentieth century and early twenty-
first century Brethren are struggling with issues of individualism, identity, and witness.
Therefore, If the CoB Is to have an effective witness, It must deal with these issues that the
community's hermeneutical strategy directly affects.Protestant reformations and the cure of souls : a study of Protestant perversions of the Christian message with special reference to pastoral careCumbee, Dwight Wesleyhttps://hdl.handle.net/10023/136432019-08-05T10:55:40Z1966-07-01T00:00:00Z1966-07-01T00:00:00ZCumbee, Dwight WesleyWorship practice in the Churches of Christ : Central Luzon, PhilippinesWissmann, Cherylhttps://hdl.handle.net/10023/136422019-03-29T13:51:03Z2005-01-01T00:00:00ZWorship practice in Christian churches around the world has changed rapidly in the last two decades. The impact of contemporary Christian music on non-western churches has been little studied. The Filipino Churches of Christ of Central Luzon have utilized tools of a worship service order and a hymnbook provided by American missionaries in the early twentieth century to establish a consistent worship practice. As the new music has entered through international marketing and communication, the worship order has remained the same while the usage of the Tagalog himnario has declined. This research reviews Filipino history, the history of the Churches of Christ, missionary practice in the Filipino Churches of Christ, the translation of the himnario from the English, the impact of new Tagalog lyrics, and the importation of contemporary Christian music into the Churches of Christ.
2005-01-01T00:00:00ZWissmann, CherylWorship practice in Christian churches around the world has changed rapidly in the last two decades. The impact of contemporary Christian music on non-western churches has been little studied. The Filipino Churches of Christ of Central Luzon have utilized tools of a worship service order and a hymnbook provided by American missionaries in the early twentieth century to establish a consistent worship practice. As the new music has entered through international marketing and communication, the worship order has remained the same while the usage of the Tagalog himnario has declined. This research reviews Filipino history, the history of the Churches of Christ, missionary practice in the Filipino Churches of Christ, the translation of the himnario from the English, the impact of new Tagalog lyrics, and the importation of contemporary Christian music into the Churches of Christ.Leaning into the future : the kingdom of God in the theology of Jürgen Moltmann and in the Book of RevelationGuttesen, Poul Fossdalhttps://hdl.handle.net/10023/136402019-03-29T13:47:55Z2005-01-01T00:00:00ZThis thesis is a dialogue between Jurgen Moltmann and the Book of Revelation on the theme of the kingdom of God. In addition to charting out the dialogue. Chapter 1 sets the stage for it through a theoretical reflection on its viability, and places the broad strokes of Moltmann's understanding of the kingdom within his theological project as a whole. Chapter 2 looks at how Moltmann sees the kingdom as the symbol of hope for humanity, and chapter 3 at how he understands the paradoxical and hidden presence of God's coming reign in history. The latter halves of these chapters contain appraisals of the strengths and weaknesses of Moltmann's portrait of the kingdom. The analysis of Revelation will commence with a short chapter (chapter 4) that both looks at the broad strokes of Revelation's kingdom language and shows how Moltmann and Revelation develop their respective understandings of the kingdom in response to similar crises. The analysis of this theme in Revelation will follow a similar movement as seen in chapters 2 and 3: chapter 5 considers how Revelation depicts the future as a regime change, as the time when God will assume the position of geopolitical authority over the earth; and chapter 6 looks at how the book uses kingdom language in its depiction of God (who he is and how he accomplishes his purposes) and in its portrayal of the church. In the latter half of these chapters, the analysis of Moltmann is brought into conversation with Revelation, considering how Moltmann may guide a contemporary reading of the book, and how Revelation suggests ways problematic areas of Moltmann's view may be solved. The concluding chapter will look at what the thesis has sought to accomplish and what further questions it raises.
2005-01-01T00:00:00ZGuttesen, Poul FossdalThis thesis is a dialogue between Jurgen Moltmann and the Book of Revelation on the theme of the kingdom of God. In addition to charting out the dialogue. Chapter 1 sets the stage for it through a theoretical reflection on its viability, and places the broad strokes of Moltmann's understanding of the kingdom within his theological project as a whole. Chapter 2 looks at how Moltmann sees the kingdom as the symbol of hope for humanity, and chapter 3 at how he understands the paradoxical and hidden presence of God's coming reign in history. The latter halves of these chapters contain appraisals of the strengths and weaknesses of Moltmann's portrait of the kingdom. The analysis of Revelation will commence with a short chapter (chapter 4) that both looks at the broad strokes of Revelation's kingdom language and shows how Moltmann and Revelation develop their respective understandings of the kingdom in response to similar crises. The analysis of this theme in Revelation will follow a similar movement as seen in chapters 2 and 3: chapter 5 considers how Revelation depicts the future as a regime change, as the time when God will assume the position of geopolitical authority over the earth; and chapter 6 looks at how the book uses kingdom language in its depiction of God (who he is and how he accomplishes his purposes) and in its portrayal of the church. In the latter half of these chapters, the analysis of Moltmann is brought into conversation with Revelation, considering how Moltmann may guide a contemporary reading of the book, and how Revelation suggests ways problematic areas of Moltmann's view may be solved. The concluding chapter will look at what the thesis has sought to accomplish and what further questions it raises.A survey of the fundamental motifs of Dietrich Bonhoeffer's ethics and their limitations : with special reference to his importance to the church in JapanFunamoto, Hirokihttps://hdl.handle.net/10023/136392019-03-29T13:48:33Z1982-07-01T00:00:00Z1982-07-01T00:00:00ZFunamoto, HirokiThe practice and procedure of the York ecclesiastical courts during the reign of Elizabeth (a descriptive survey)Ritchie, Carson Irving Alexanderhttps://hdl.handle.net/10023/136382019-03-29T13:48:51Z1953-01-01T00:00:00Z1953-01-01T00:00:00ZRitchie, Carson Irving AlexanderAn examination of the Anglican definition of the Church as expounded by Bishop John JewelJones, Edward B.https://hdl.handle.net/10023/136372019-03-29T13:48:11Z1963-10-01T00:00:00Z1963-10-01T00:00:00ZJones, Edward B.The Oxford Movement and church unity : a study of Anglo-Catholic ecumenical theology on the eve of the Ecumenical MovementDowns, Frederick S.https://hdl.handle.net/10023/136362019-03-29T13:50:49Z1959-01-01T00:00:00Z1959-01-01T00:00:00ZDowns, Frederick S.Clerical discipline and the church synods in Zürich, 1532-1580Gordon, Brucehttps://hdl.handle.net/10023/136352019-03-29T13:45:09Z1990-07-01T00:00:00ZThis thesis is an examination of the Synod and its administration of clerical discipline in Zürich between 1532 and 1580. It is an investigation to determine how an early reformed institution implemented the teachings on discipline amongst the rural clergy. The basis of the work are the surviving manuscript records of the Synod found in the Zürich Staatsarchiv together with other ecclesiastical records and the writings of the reformers. The beginning point of the thesis is the historical and theological background to the Synod. The diocesan synods of Constance served as a useful model for Zwingli, as, on the whole, the structure of the rural church was left intact by the Reformation. The Synod was formed in 1528 with a brief shaped by the theological revolution of the 1520s. The idea of discipline as integral to Zwingli's teachings on God, the Church and the Christian life is examined. Bullinger's further explication of clerical discipline is discussed as the basis for the restoration of the Synod in 1532 following Kappel. The next section examines the structure and composition of the Synod. From the surviving documents it is possible to reconstruct the membership and agenda. The work of the clerical and civil representatives is discussed along with the Synod's working relationships with the other ecclesiastical and civil bodies of the canton. The Synod was part of a hierarchy of discipline which began with the parish and culminated in the Council. The central part of the thesis is a systematic treatment of the disciplinary cases in the Synod. Using Bullinger's schematic outline for the life of the minister, the cases are divided thematically that they might be studied in light of pertinent theological, political and social factors. The work of Bullinger in guiding the Synod was crucial and considerable attention is given to his writings. Finally, the thesis offers a detailed prosopography of the ministers involved in disciplinary cases between 1532 and 1580. The information provided indicates the wide range of problems afflicting the Zürich church and the heterogeneous nature of the rural clergy. The position of the Zürich church in the sixteenth century debates over discipline is well known. It rejected the system of separate church courts employed in the mediaeval and later in the Calvinist churches. This thesis explores what happened when the Zürich reformers and magistrates actually attempted to enforce their concept of discipline upon the clergy.
1990-07-01T00:00:00ZGordon, BruceThis thesis is an examination of the Synod and its administration of clerical discipline in Zürich between 1532 and 1580. It is an investigation to determine how an early reformed institution implemented the teachings on discipline amongst the rural clergy. The basis of the work are the surviving manuscript records of the Synod found in the Zürich Staatsarchiv together with other ecclesiastical records and the writings of the reformers. The beginning point of the thesis is the historical and theological background to the Synod. The diocesan synods of Constance served as a useful model for Zwingli, as, on the whole, the structure of the rural church was left intact by the Reformation. The Synod was formed in 1528 with a brief shaped by the theological revolution of the 1520s. The idea of discipline as integral to Zwingli's teachings on God, the Church and the Christian life is examined. Bullinger's further explication of clerical discipline is discussed as the basis for the restoration of the Synod in 1532 following Kappel. The next section examines the structure and composition of the Synod. From the surviving documents it is possible to reconstruct the membership and agenda. The work of the clerical and civil representatives is discussed along with the Synod's working relationships with the other ecclesiastical and civil bodies of the canton. The Synod was part of a hierarchy of discipline which began with the parish and culminated in the Council. The central part of the thesis is a systematic treatment of the disciplinary cases in the Synod. Using Bullinger's schematic outline for the life of the minister, the cases are divided thematically that they might be studied in light of pertinent theological, political and social factors. The work of Bullinger in guiding the Synod was crucial and considerable attention is given to his writings. Finally, the thesis offers a detailed prosopography of the ministers involved in disciplinary cases between 1532 and 1580. The information provided indicates the wide range of problems afflicting the Zürich church and the heterogeneous nature of the rural clergy. The position of the Zürich church in the sixteenth century debates over discipline is well known. It rejected the system of separate church courts employed in the mediaeval and later in the Calvinist churches. This thesis explores what happened when the Zürich reformers and magistrates actually attempted to enforce their concept of discipline upon the clergy.The Italian reformers and the Zurich church, c.1540-1620Taplin, Markhttps://hdl.handle.net/10023/136322019-03-29T13:49:15Z1999-07-01T00:00:00ZThis study charts the developing relationship between the Zurich church and Italian-speaking Protestants between around 1540 and 1620. It explores the close ties that were established between Zurich's senior minister, Heinrich Bullinger, and Italian evangelical exiles in Switzerland and elsewhere from the early 1540s, and describes how the Zurich church facilitated the spread of Protestantism in Italian-speaking regions such as Locarno and southern Graubünden. That process culminated in the setting-up in Zurich, under Bullinger's patronage, of an Italian Reformed congregation. A particular concern of the thesis is the threat to the integrity of the Zwinglian settlement posed by the ideas and activities of religious radicals within the Italian exile community. To begin with, Bullinger was confident that those 'heretics' could be accommodated within the emerging Reformed consensus. However, a series of doctrinal disputes during the 1540s, 1550s and 1560s revealed the extent of the radicals' differences with Reformed orthodoxy and compelled the Zurichers to revise their judgement. Bullinger's hostile reaction to the publication of the allegedly heterodox Dialogi XXX by his Italian colleague, Bernardino Ochino, signalled a move from conciliation to confrontation. From the early 1560s, the Zurich divines assumed an active role in the Reformed campaign to shore up Nicene orthodoxy against the criticisms of Italian antitrinitarians, and to expel radicals from the Italian-speaking churches of the Rhaetian Freestate. In the process, they endeavoured to counter the charges of heresy that had long bedevilled Zwinglianism by articulating a conservative, 'catholic' definition of their church's identity. The study concludes by examining how relations between the Zurich church and the Italian Reformed communities of Graubünden and its subject lands were placed on a new, co-operative basis once the radical challenge had been repelled. Through its support for those vulnerable congregations, I suggest, the Zurich church gave evidence of its continued commitment to the international Protestant cause during the period following Bullinger's death. The correspondence of Bullinger and other Zurich ministers forms the dissertation's most important source. The study also draws on works produced by the Zurich divines in the context of their exchanges with Italian evangelicals, the works of the Italian exiles themselves, and the records of Zurich's Italian-speaking community.
1999-07-01T00:00:00ZTaplin, MarkThis study charts the developing relationship between the Zurich church and Italian-speaking Protestants between around 1540 and 1620. It explores the close ties that were established between Zurich's senior minister, Heinrich Bullinger, and Italian evangelical exiles in Switzerland and elsewhere from the early 1540s, and describes how the Zurich church facilitated the spread of Protestantism in Italian-speaking regions such as Locarno and southern Graubünden. That process culminated in the setting-up in Zurich, under Bullinger's patronage, of an Italian Reformed congregation. A particular concern of the thesis is the threat to the integrity of the Zwinglian settlement posed by the ideas and activities of religious radicals within the Italian exile community. To begin with, Bullinger was confident that those 'heretics' could be accommodated within the emerging Reformed consensus. However, a series of doctrinal disputes during the 1540s, 1550s and 1560s revealed the extent of the radicals' differences with Reformed orthodoxy and compelled the Zurichers to revise their judgement. Bullinger's hostile reaction to the publication of the allegedly heterodox Dialogi XXX by his Italian colleague, Bernardino Ochino, signalled a move from conciliation to confrontation. From the early 1560s, the Zurich divines assumed an active role in the Reformed campaign to shore up Nicene orthodoxy against the criticisms of Italian antitrinitarians, and to expel radicals from the Italian-speaking churches of the Rhaetian Freestate. In the process, they endeavoured to counter the charges of heresy that had long bedevilled Zwinglianism by articulating a conservative, 'catholic' definition of their church's identity. The study concludes by examining how relations between the Zurich church and the Italian Reformed communities of Graubünden and its subject lands were placed on a new, co-operative basis once the radical challenge had been repelled. Through its support for those vulnerable congregations, I suggest, the Zurich church gave evidence of its continued commitment to the international Protestant cause during the period following Bullinger's death. The correspondence of Bullinger and other Zurich ministers forms the dissertation's most important source. The study also draws on works produced by the Zurich divines in the context of their exchanges with Italian evangelicals, the works of the Italian exiles themselves, and the records of Zurich's Italian-speaking community.Entertainment or edification? : a contextual analysis of Simon Goulart's 'Thresor d'histoires admirables'Schlesinger, Joanna Miahttps://hdl.handle.net/10023/136262019-03-29T13:49:50Z1999-03-01T00:00:00ZSimon Goulart (1543 - 1628), one of the most prolific writers of his generation, remains an enigma. Modem historians have repeatedly ignored Goulart's vast literary output, failing to recognise and understand his real importance within the Protestant movement. Goulart's life spanned almost six decades, years which would have a deep and lasting impact upon the Reformed church in general and Goulart's work in particular. Indeed, Goulart recorded many of these formative events in his various historical works. This thesis aims to redress this serious imbalance in both our historical knowledge and our understanding, an attempt to locate Goulart within his rightful place at the centre of late sixteenth and early seventeenth-century Reformed life and writing. As will be seen from this thesis, Goulart's life was intimately connected with the history of the Reformed during this turbulent era. Simon Goulart is by no means an easy figure to understand. From his own writings as well as other contemporary sources, reveal Goulart to be a dynamic but pedantic man, embittered and worn down by years of struggle. A fervent moralist, Goulart leaves the reader with little sense of optimism or satisfaction. As a minister he was relentless in the condemnation of his parishioners; as a historian he was swift to denounce both his enemies and his allies, and as a politician he openly criticised established values and ideas. Whilst never a truly original thinker, as this study of the Histoires Admirables will reveal, Goulart spent much of his life attempting to publicise, persuade and popularise his moral and historical agenda. The Histoires Admirables were a central part of this task. Goulart's views cannot be ignored: they go to the heart of the contemporary world which he both supported and condemned. A thorough study of Goulart's life and works is revealing of both the moral and the religious situation which existed in Geneva following the death of Calvin in 1564, a period which still remains notably understudied. Goulart simply cannot be divorced from his contemporary world, a world in which he became so deeply engaged. Not only was Goulart one of the leading pastors in Geneva, but following Beza's death in 1605 he became the principal voice of Reformed politics and belief, both within Geneva and beyond. Beyond this he had an established reputation as a minister and writer with an international following and reputation. Indeed, he was one of the most prominent of all Reformed writers. Through a study of a selected number of Goulart's works, and the Histoires Admirables in particular, not only will Goulart's writings and thought be better understood, but a considerable insight can be gained into his social, political and religious world.
1999-03-01T00:00:00ZSchlesinger, Joanna MiaSimon Goulart (1543 - 1628), one of the most prolific writers of his generation, remains an enigma. Modem historians have repeatedly ignored Goulart's vast literary output, failing to recognise and understand his real importance within the Protestant movement. Goulart's life spanned almost six decades, years which would have a deep and lasting impact upon the Reformed church in general and Goulart's work in particular. Indeed, Goulart recorded many of these formative events in his various historical works. This thesis aims to redress this serious imbalance in both our historical knowledge and our understanding, an attempt to locate Goulart within his rightful place at the centre of late sixteenth and early seventeenth-century Reformed life and writing. As will be seen from this thesis, Goulart's life was intimately connected with the history of the Reformed during this turbulent era. Simon Goulart is by no means an easy figure to understand. From his own writings as well as other contemporary sources, reveal Goulart to be a dynamic but pedantic man, embittered and worn down by years of struggle. A fervent moralist, Goulart leaves the reader with little sense of optimism or satisfaction. As a minister he was relentless in the condemnation of his parishioners; as a historian he was swift to denounce both his enemies and his allies, and as a politician he openly criticised established values and ideas. Whilst never a truly original thinker, as this study of the Histoires Admirables will reveal, Goulart spent much of his life attempting to publicise, persuade and popularise his moral and historical agenda. The Histoires Admirables were a central part of this task. Goulart's views cannot be ignored: they go to the heart of the contemporary world which he both supported and condemned. A thorough study of Goulart's life and works is revealing of both the moral and the religious situation which existed in Geneva following the death of Calvin in 1564, a period which still remains notably understudied. Goulart simply cannot be divorced from his contemporary world, a world in which he became so deeply engaged. Not only was Goulart one of the leading pastors in Geneva, but following Beza's death in 1605 he became the principal voice of Reformed politics and belief, both within Geneva and beyond. Beyond this he had an established reputation as a minister and writer with an international following and reputation. Indeed, he was one of the most prominent of all Reformed writers. Through a study of a selected number of Goulart's works, and the Histoires Admirables in particular, not only will Goulart's writings and thought be better understood, but a considerable insight can be gained into his social, political and religious world.Stephen : a study of his religious outlook and of its affinities in pre-Christian Jewish thought in the New TestamentGardner, Roberthttps://hdl.handle.net/10023/136252019-03-29T13:42:37Z1934-01-01T00:00:00Z1934-01-01T00:00:00ZGardner, RobertTheological themes in the preaching of D.M. Baillie : the examination of a theological system reconstructed from sermons, compared and contrasted with lectures and other writingsVan Dyck, Nicholas B.https://hdl.handle.net/10023/136242019-03-29T13:49:55Z1965-01-01T00:00:00Z1965-01-01T00:00:00ZVan Dyck, Nicholas B.The work of Henry Drummond as a basis for a practical spiritualityPaterson, James Beresfordhttps://hdl.handle.net/10023/136222019-03-29T13:47:06Z1985-07-01T00:00:00ZHenry Drummond was born in Stirling in 1851. After studying at Edinburgh University and New College, he was appointed Lecturer and subsequently Professor in Natural Science at the Free Church College, Glasgow. He remained in the post until ill health forced him to resign in 1895, and died in Tunbridge Wells in 1897. His major works include Natural Law in the Spiritual World (1883), Tropical Africa (1888), The Greatest Thing in the World (1889), The Ascent of Man (1894) and two posthumous collections. The Ideal Life and other Unpublished Addresses (1897) and The New Evangelism and other Papers (1899). In Section I, a short biographical sketch is followed by a discussion on possible methods of approach to the theme of the thesis. In Sections II to IV, Drummond's work is analysed in chronological sequence of writing and related to his overseas visits. Spirituality is examined in Section V and a number of factors identified which are likely to be taken into account by those who pursue a spiritual path. These are used as a basis for analysing Drummond's spiritual outlook. His theological and scientific viewpoints are then discussed and recent developments in evolutionary thinking surveyed. In Section VI, eight models of spirituality are described and the likely appeal of Drummond's work to those sympathetic to each model considered. The models include the evangelical and the charismatic; the contemplative and the sacramental; the experimental and the therapeutic; the ecological and the cosmological. Finally it is suggested that Drummond's work is still remarkably stimulating and can serve as a valuable basis for developing a practical spirituality; that his views on the goal of evolution and the emergence of altruism are still relevant; and that he is a figure worthy of renewed attention by those interested in Scottish spirituality.
1985-07-01T00:00:00ZPaterson, James BeresfordHenry Drummond was born in Stirling in 1851. After studying at Edinburgh University and New College, he was appointed Lecturer and subsequently Professor in Natural Science at the Free Church College, Glasgow. He remained in the post until ill health forced him to resign in 1895, and died in Tunbridge Wells in 1897. His major works include Natural Law in the Spiritual World (1883), Tropical Africa (1888), The Greatest Thing in the World (1889), The Ascent of Man (1894) and two posthumous collections. The Ideal Life and other Unpublished Addresses (1897) and The New Evangelism and other Papers (1899). In Section I, a short biographical sketch is followed by a discussion on possible methods of approach to the theme of the thesis. In Sections II to IV, Drummond's work is analysed in chronological sequence of writing and related to his overseas visits. Spirituality is examined in Section V and a number of factors identified which are likely to be taken into account by those who pursue a spiritual path. These are used as a basis for analysing Drummond's spiritual outlook. His theological and scientific viewpoints are then discussed and recent developments in evolutionary thinking surveyed. In Section VI, eight models of spirituality are described and the likely appeal of Drummond's work to those sympathetic to each model considered. The models include the evangelical and the charismatic; the contemplative and the sacramental; the experimental and the therapeutic; the ecological and the cosmological. Finally it is suggested that Drummond's work is still remarkably stimulating and can serve as a valuable basis for developing a practical spirituality; that his views on the goal of evolution and the emergence of altruism are still relevant; and that he is a figure worthy of renewed attention by those interested in Scottish spirituality.The operation of lay patronage in the Church of Scotland from the Act of 1712 until 1746 : with particular reference to the Presbyteries of Duns, Edinburgh and BrechinWhitley, Laurence Arthur Brownhttps://hdl.handle.net/10023/136202019-03-29T13:53:45Z1994-07-01T00:00:00ZAlthough lay patronage was abolished in 1690, the study emphasises the importance of linking that Act with the one restoring it in 1712, since there was a difference between the landed interest and the Church in their perception of both pieces of legislation. This divergence, together with the 1690 Act's placement of the heritor class into the process of ministerial election, and the vexations caused by the Abjuration Oath, combined to create the complications which undermined the Church's ability to throw off patronage. The study questions the idea that few patronage disputes arose in the first period after the Act, and goes on to examine how the intensification of Squadrone/Argathelian rivalry in the post-Union scramble for influence drew church vacancy matters inexorably into the web of politics. The most successful manipulators of patronage were Lord Ilay and Lord Milton, and a general comparison is made between their administration and that of the Marquis of Tweeddale. Skilful management of the Church's senior courts, along with a judicious preferment of ministerial loyalists, made concerted opposition to even the worst excesses of patronage, overwhelmingly difficult. The study however draws attention to one period, between 1734 and 1736, when forces antipathetic to the abuses of patronage appeared to achieve an effective unity. Finally, the study looks beyond the influence of simple party politics, to examine what local factors may have impinged upon settlements by presentation, and to this end examines the peculiar circumstances which obtained in the Presbyteries of Edinburgh, Duns and Brechin.
1994-07-01T00:00:00ZWhitley, Laurence Arthur BrownAlthough lay patronage was abolished in 1690, the study emphasises the importance of linking that Act with the one restoring it in 1712, since there was a difference between the landed interest and the Church in their perception of both pieces of legislation. This divergence, together with the 1690 Act's placement of the heritor class into the process of ministerial election, and the vexations caused by the Abjuration Oath, combined to create the complications which undermined the Church's ability to throw off patronage. The study questions the idea that few patronage disputes arose in the first period after the Act, and goes on to examine how the intensification of Squadrone/Argathelian rivalry in the post-Union scramble for influence drew church vacancy matters inexorably into the web of politics. The most successful manipulators of patronage were Lord Ilay and Lord Milton, and a general comparison is made between their administration and that of the Marquis of Tweeddale. Skilful management of the Church's senior courts, along with a judicious preferment of ministerial loyalists, made concerted opposition to even the worst excesses of patronage, overwhelmingly difficult. The study however draws attention to one period, between 1734 and 1736, when forces antipathetic to the abuses of patronage appeared to achieve an effective unity. Finally, the study looks beyond the influence of simple party politics, to examine what local factors may have impinged upon settlements by presentation, and to this end examines the peculiar circumstances which obtained in the Presbyteries of Edinburgh, Duns and Brechin.Team ministry : an examination of the Prestbytery of Edinburgh's Craigmillar experiment 1970-1977Galbraith, Douglashttps://hdl.handle.net/10023/136192019-03-29T13:48:28Z1985-07-01T00:00:00ZRecent changes in church and society have challenged the traditional ministry pattern of one-minister-one-parish. An arrangement which is being offered with increasing frequency as a possible alternative is team ministry, in which more than one minister - or ministers and (usually) full-time lay people - share in ministry to a congregation or group of congregations. Taking as starting-point a team ministry established in Craigmillar, Edinburgh, by the Presbytery of Edinburgh in 1970, the thesis explores the possibilities and problems inherent in this pattern of ministry. After an analysis of the situation which has brought about an increase in team work in Scotland and England, as well as in the Uniting Church in Australia, a detailed description is offered of the team based principally on two Church of Scotland congregations in Craigmillar, a housing estate to the south-east of Edinburgh. A comparison is then made with other corporate ministries in Scotland in existence at about the same time - in Greenock, Livingston, Drumchapel, Paisley and in the Gorbals area of Glasgow. The discussion about team ministry is then widened by an account of proposals made by the General Assembly of the Church of Scotland's "Committee of Forty" (1971-78) of which the author was a member, and by a survey of reports, consultations and published literature relevant to the topic. In the light of this, team ministry is now explored under five headings - the potentially stronger role of the team in equipping and leading the congregation as well as attendant problems; advantages of team ministry in bringing the congregation and the wider community more effectively face to face; matters relating to the health of the team, including the questions of accountability and leadership; and forms of education which will better prepare ministers and others to work together in a team.
1985-07-01T00:00:00ZGalbraith, DouglasRecent changes in church and society have challenged the traditional ministry pattern of one-minister-one-parish. An arrangement which is being offered with increasing frequency as a possible alternative is team ministry, in which more than one minister - or ministers and (usually) full-time lay people - share in ministry to a congregation or group of congregations. Taking as starting-point a team ministry established in Craigmillar, Edinburgh, by the Presbytery of Edinburgh in 1970, the thesis explores the possibilities and problems inherent in this pattern of ministry. After an analysis of the situation which has brought about an increase in team work in Scotland and England, as well as in the Uniting Church in Australia, a detailed description is offered of the team based principally on two Church of Scotland congregations in Craigmillar, a housing estate to the south-east of Edinburgh. A comparison is then made with other corporate ministries in Scotland in existence at about the same time - in Greenock, Livingston, Drumchapel, Paisley and in the Gorbals area of Glasgow. The discussion about team ministry is then widened by an account of proposals made by the General Assembly of the Church of Scotland's "Committee of Forty" (1971-78) of which the author was a member, and by a survey of reports, consultations and published literature relevant to the topic. In the light of this, team ministry is now explored under five headings - the potentially stronger role of the team in equipping and leading the congregation as well as attendant problems; advantages of team ministry in bringing the congregation and the wider community more effectively face to face; matters relating to the health of the team, including the questions of accountability and leadership; and forms of education which will better prepare ministers and others to work together in a team.Redescribing God : the roles of scripture, tradition and reason in Karl Barth's doctrines of divine unity, constancy and eternityPokrifka-Joe, Toddhttps://hdl.handle.net/10023/136172019-03-29T13:46:16Z2003-01-01T00:00:00ZThis thesis is an analysis of Karl Barth's theological method as it appears in his treatment of three divine perfections-unity, constancy, and eternity-in Church Dogmatics, II/l, chapter VI. In order to discern the method by which Barth reaches his doctrinal conclusions, the thesis examines the respective roles of Scripture, tradition and reason-the 'threefold cord'-in this portion of his Church Dogmatics. The conclusion reached in the thesis is that, within Barth's treatment of God's unity, constancy and eternity, Scripture functions as the authoritative source and basis for theological critique and construction, and tradition and reason are functionally subordinate to Scripture. That said, Barth employs a predominantly indirect way of relating Scripture and theological proposals, a way in which tradition and reason play important 'mediatory' roles. The thesis defends these claims in the following manner. Chapter 1 surveys recent scholarship relevant to the thesis and shows how this thesis will make a distinctive contribution to scholarly discussion of Barth's theology. Chapter 2 sets up the exposition of Barth's theological method that is provided in the remaining chapters by providing a 'conceptual framework'- an orderly arrangement of definitions and conceptual categories. Chapter 3 provides an overview of the main features of Barth's Doctrine of God as whole, as it appears in Church Dogmatics, with a special emphasis on the roles of Scripture, tradition and reason within those doctrines. Chapters 4-6 are an expository analysis of Barth's treatments of divine unity, constancy and eternity respectively, and form the primary basis for the claims of the thesis. Chapter 7, the conclusion, summarises the argument and makes some final observations.
2003-01-01T00:00:00ZPokrifka-Joe, ToddThis thesis is an analysis of Karl Barth's theological method as it appears in his treatment of three divine perfections-unity, constancy, and eternity-in Church Dogmatics, II/l, chapter VI. In order to discern the method by which Barth reaches his doctrinal conclusions, the thesis examines the respective roles of Scripture, tradition and reason-the 'threefold cord'-in this portion of his Church Dogmatics. The conclusion reached in the thesis is that, within Barth's treatment of God's unity, constancy and eternity, Scripture functions as the authoritative source and basis for theological critique and construction, and tradition and reason are functionally subordinate to Scripture. That said, Barth employs a predominantly indirect way of relating Scripture and theological proposals, a way in which tradition and reason play important 'mediatory' roles. The thesis defends these claims in the following manner. Chapter 1 surveys recent scholarship relevant to the thesis and shows how this thesis will make a distinctive contribution to scholarly discussion of Barth's theology. Chapter 2 sets up the exposition of Barth's theological method that is provided in the remaining chapters by providing a 'conceptual framework'- an orderly arrangement of definitions and conceptual categories. Chapter 3 provides an overview of the main features of Barth's Doctrine of God as whole, as it appears in Church Dogmatics, with a special emphasis on the roles of Scripture, tradition and reason within those doctrines. Chapters 4-6 are an expository analysis of Barth's treatments of divine unity, constancy and eternity respectively, and form the primary basis for the claims of the thesis. Chapter 7, the conclusion, summarises the argument and makes some final observations.Catholic belief and survival in late sixteenth-century Vienna : the case of Georg Eder (1523-1587)Fulton, Elainehttps://hdl.handle.net/10023/136152019-03-29T13:44:25Z2003-01-01T00:00:00ZThis thesis is a detailed study of the religious belief and survival of one of the most prominent figures of late sixteenth-century Vienna, Georg Eder (1523- 1587). Eder held a number of high positions at Vienna University and the city's Habsburg court between 1552 and 1584, but his increasingly uncompromising Catholicism placed him at odds with many influential figures around him, not least the confessionally moderate Habsburg Emperor Maximilian II. Pivoted around an incident in 1573, when Eder's ferocious polemic, Evangelische Inquisition, fell under Imperial condemnation, the thesis investigates three key aspects of Eder's life. It examines Eder's position as a Catholic in the Vienna of his day; the public expression of this Catholicism and the strong Jesuit influence on the same; and Eder's rescue and subsequent survival as a lay advocate of Catholic reform, largely through the protection of the Habsburgs' rivals, the Wittelsbach Dukes of Bavaria. Based on a wide variety of printed and manuscript material, this thesis contributes to existing historiography on two levels. On one, it is a reconstruction of the career of one of Vienna's most prominent yet under-studied figures, in a period when the city itself was one of Europe's most politically and religiously significant. In a broader sense, however, this study also adds to the wider canon of Reformation history. It re-examines the nature and extent of Catholicism at the Viermese court in the latter half of the sixteenth century. It highlights the growing role of Eder's Wittelsbach patrons as defenders of Catholicism, even beyond their own Bavarian borders. The thesis also emphasises the role, potential and realised, of influential laity such as Eder in advancing the cause of Catholic reform in the late sixteenth century. Thus it is a strong challenge to the existing, prevalent portrayal of the sixteenth-century Catholic laity as an anonymous and largely passive group who merely responded to the ministries of others.
2003-01-01T00:00:00ZFulton, ElaineThis thesis is a detailed study of the religious belief and survival of one of the most prominent figures of late sixteenth-century Vienna, Georg Eder (1523- 1587). Eder held a number of high positions at Vienna University and the city's Habsburg court between 1552 and 1584, but his increasingly uncompromising Catholicism placed him at odds with many influential figures around him, not least the confessionally moderate Habsburg Emperor Maximilian II. Pivoted around an incident in 1573, when Eder's ferocious polemic, Evangelische Inquisition, fell under Imperial condemnation, the thesis investigates three key aspects of Eder's life. It examines Eder's position as a Catholic in the Vienna of his day; the public expression of this Catholicism and the strong Jesuit influence on the same; and Eder's rescue and subsequent survival as a lay advocate of Catholic reform, largely through the protection of the Habsburgs' rivals, the Wittelsbach Dukes of Bavaria. Based on a wide variety of printed and manuscript material, this thesis contributes to existing historiography on two levels. On one, it is a reconstruction of the career of one of Vienna's most prominent yet under-studied figures, in a period when the city itself was one of Europe's most politically and religiously significant. In a broader sense, however, this study also adds to the wider canon of Reformation history. It re-examines the nature and extent of Catholicism at the Viermese court in the latter half of the sixteenth century. It highlights the growing role of Eder's Wittelsbach patrons as defenders of Catholicism, even beyond their own Bavarian borders. The thesis also emphasises the role, potential and realised, of influential laity such as Eder in advancing the cause of Catholic reform in the late sixteenth century. Thus it is a strong challenge to the existing, prevalent portrayal of the sixteenth-century Catholic laity as an anonymous and largely passive group who merely responded to the ministries of others.The renascence of churchmanship in the Church of Scotland, 1850-1920Horsburgh, Williamhttps://hdl.handle.net/10023/136142019-03-29T13:41:24Z1958-10-01T00:00:00Z1958-10-01T00:00:00ZHorsburgh, WilliamEvangelism, worship, and theology : a study of certain revivals in Scottish parishes between 1796 and 1843, and their relation to public worshipHenderson, Allan Brucehttps://hdl.handle.net/10023/136092019-03-29T13:52:14Z1977-01-01T00:00:00ZIn Scottish Presbyterianism the period from 1796 to 184 3 was a transitional era of Evangelical ascendancy over Moderatism. Within that period, certain parishes had brief periods of evangelistic activities called 'revivals'. These movements were centered in services of public worship. The purpose of this thesis is to examine public worship during the era as a means of evangelism and to discern the processes by which the revivals took place. Public worship in Scotland during the eighteenth century has been commonly characterized as very ineffective, even barren. In both Moderate and Evangelical kirks, public worship was a preaching service with certain acts of devotion, but without a liturgy. From 1796 to 1843, public worship generally followed the traditions of the past, including the annual sacramental season. Although there were some stirrings toward a future renascence of worship, in such areas as published aids-to-worship, instrumental music, the singing of para-phrases and hymns, and more frequent Communion services, public worship continued to be a preaching service. Yet, in a few parishes, a season of revival did take place primarily within traditional, "weak" worship. The most unusual revival during the period of this study was the preaching tours by lay-preachers. Originated by J. A. Haldane, John Aikman, and Joseph Rate, this movement began as a plan for establishing religious schools in Highland parishes, and became an evangelistic organization called 'The Society for Propagating the Gospel at Home'. This organization not only was instrumental in brief awakenings in some parishes but also fostered certain discord in the state of religion in Scotland which resulted in official acts in Presbyterianism against lay-preaching. The S.P.G.H. ended in dissension from within in 1808. Even so, the evangelistic work of the S.P.G.H. did provide some notable revivals and a portion of the background for the revivals at Arran and Skye. Other revivals during the early nineteenth century were in parishes in the following places: Moulin (1796-1802), Arran (1812-13), Skye (1812-14), and Kilsyth (1839). The Kilsyth revival was the origin of a movement that spread to many other parishes in Scotland through 1841. Revival leaders were local parish ministers, with the exception of the Kilsyth movement which was led by a licentiate preacher, W. C. Burns, along with various local ministers. The revivals were centered in public worship services and prayer meetings. Sacramental seasons had no uniform place in each movement. Extemporaneous preaching within the general context of the traditional order of worship was the chief agent of awakenings. Generally, each brief season of revival also included a period of preparation characterised by expectation, a noticeable element of emotionalism, and results that were observable among certain individual lives more than those effecting parish life. The theology in the revivals was a portion of the Calvinism of the time which was directed at personal salvation. Conviction of total depravity, the covenant of grace which had conditional overtones, and limited atonement were the central doctrines of the theology in the revivals. The many detailed events in each revival parish gave each story an individuality apart from the other seasons of revival. And similarities noted among the various revivals did not uniquely distinguish them from many other contemporary parishes. Thus, in addition to that which can be discerned from the revivals of religion and their relation to public worship, the Church is reminded of her dependence upon the mysteries of God.
1977-01-01T00:00:00ZHenderson, Allan BruceIn Scottish Presbyterianism the period from 1796 to 184 3 was a transitional era of Evangelical ascendancy over Moderatism. Within that period, certain parishes had brief periods of evangelistic activities called 'revivals'. These movements were centered in services of public worship. The purpose of this thesis is to examine public worship during the era as a means of evangelism and to discern the processes by which the revivals took place. Public worship in Scotland during the eighteenth century has been commonly characterized as very ineffective, even barren. In both Moderate and Evangelical kirks, public worship was a preaching service with certain acts of devotion, but without a liturgy. From 1796 to 1843, public worship generally followed the traditions of the past, including the annual sacramental season. Although there were some stirrings toward a future renascence of worship, in such areas as published aids-to-worship, instrumental music, the singing of para-phrases and hymns, and more frequent Communion services, public worship continued to be a preaching service. Yet, in a few parishes, a season of revival did take place primarily within traditional, "weak" worship. The most unusual revival during the period of this study was the preaching tours by lay-preachers. Originated by J. A. Haldane, John Aikman, and Joseph Rate, this movement began as a plan for establishing religious schools in Highland parishes, and became an evangelistic organization called 'The Society for Propagating the Gospel at Home'. This organization not only was instrumental in brief awakenings in some parishes but also fostered certain discord in the state of religion in Scotland which resulted in official acts in Presbyterianism against lay-preaching. The S.P.G.H. ended in dissension from within in 1808. Even so, the evangelistic work of the S.P.G.H. did provide some notable revivals and a portion of the background for the revivals at Arran and Skye. Other revivals during the early nineteenth century were in parishes in the following places: Moulin (1796-1802), Arran (1812-13), Skye (1812-14), and Kilsyth (1839). The Kilsyth revival was the origin of a movement that spread to many other parishes in Scotland through 1841. Revival leaders were local parish ministers, with the exception of the Kilsyth movement which was led by a licentiate preacher, W. C. Burns, along with various local ministers. The revivals were centered in public worship services and prayer meetings. Sacramental seasons had no uniform place in each movement. Extemporaneous preaching within the general context of the traditional order of worship was the chief agent of awakenings. Generally, each brief season of revival also included a period of preparation characterised by expectation, a noticeable element of emotionalism, and results that were observable among certain individual lives more than those effecting parish life. The theology in the revivals was a portion of the Calvinism of the time which was directed at personal salvation. Conviction of total depravity, the covenant of grace which had conditional overtones, and limited atonement were the central doctrines of the theology in the revivals. The many detailed events in each revival parish gave each story an individuality apart from the other seasons of revival. And similarities noted among the various revivals did not uniquely distinguish them from many other contemporary parishes. Thus, in addition to that which can be discerned from the revivals of religion and their relation to public worship, the Church is reminded of her dependence upon the mysteries of God.'As one who serves' - Diakonia as a paradigm for ordination for ministry of the word and sacrament in the Presbyterian Church (U.S.A.) : A study in the history of doctrineWilton, Carlos E.https://hdl.handle.net/10023/136082019-03-29T13:41:19Z1995-07-01T00:00:00ZThis study is an examination of the institution of ordination to ministry of word and sacrament in the Presbyterian Church (U.S.A.), through the lens of the particular biblical-theological paradigm of diakonia, or servanthood. Chapter titles include: 1) Biblical Roots of Ordination 2) The Evolution of the Threefold Pattern of Ministry 3) Luther and Calvin on Ordination 4) Ordination in the Scottish Reformation 5) The Developing American Understanding of Ordination 6) Recent American Developments 7) A Contemporary Presbyterian Statement on Ordination. This study traces the concept of diakonia as a controlling paradigm for the understanding of ministry in the Presbyterian Church (U.S.A.). Following a survey of biblical writings on ordination and ministry, it traces the rise of the "threefold pattern" of bishop, presbyter and deacon through the first three centuries of the church, then explores how the first-generation reformers Luther and Calvin discarded these forms in favor of a radically functional view, informed by the biblical concept of ministry as diakonia. This functional, servanthood model of ministry is traced through the Scottish reformation, to the new world, to recent developments in the Presbyterian Church (U.S.A.). The final chapter is an attempt to creatively state the essentials of the Presbyterian understanding of ministry as servanthood.
1995-07-01T00:00:00ZWilton, Carlos E.This study is an examination of the institution of ordination to ministry of word and sacrament in the Presbyterian Church (U.S.A.), through the lens of the particular biblical-theological paradigm of diakonia, or servanthood. Chapter titles include: 1) Biblical Roots of Ordination 2) The Evolution of the Threefold Pattern of Ministry 3) Luther and Calvin on Ordination 4) Ordination in the Scottish Reformation 5) The Developing American Understanding of Ordination 6) Recent American Developments 7) A Contemporary Presbyterian Statement on Ordination. This study traces the concept of diakonia as a controlling paradigm for the understanding of ministry in the Presbyterian Church (U.S.A.). Following a survey of biblical writings on ordination and ministry, it traces the rise of the "threefold pattern" of bishop, presbyter and deacon through the first three centuries of the church, then explores how the first-generation reformers Luther and Calvin discarded these forms in favor of a radically functional view, informed by the biblical concept of ministry as diakonia. This functional, servanthood model of ministry is traced through the Scottish reformation, to the new world, to recent developments in the Presbyterian Church (U.S.A.). The final chapter is an attempt to creatively state the essentials of the Presbyterian understanding of ministry as servanthood.Aspects of controversies concerning the doctrine of grace aroused by the teachings of Claude PajonPope, John M.https://hdl.handle.net/10023/136072019-03-29T13:44:07Z1974-09-01T00:00:00ZJohn Cameron highly influenced the development of theology at the Huguenot Academy of Saumur and left an impact on French Reformed thought that continued to the end of the Seventeenth Century. Cameron had modified orthodox Calvinism by softening some of its harsher features in order to answer its opponents more effectively. Claude Pajon was convinced that certain flaws had emerged in the way other disciples of Cameron were interpreting his theology which threatened to undermine Cameron's carefully balanced system. Cameron had introduced the concept that the will always follows the understanding and that man is converted according to his nature through persuasion and reasons without any coercion. Man was understood as possessing natural ability to choose the good; however because of his own voluntary choice, he remains in the grip of a moral inability. He also taught the controversial concept of "hypothetical universalism" or that God wills the conversion of all men and provides the Word for their redemption which is an adequate remedy for man's sinful condition. In the end, however, only those granted a particular grace are actually of the elect and converted. Pajon vigorously opposed those who argued that there is a need for an immediate act of grace distinct from the action of the Word before man's mind could be illuminated. To argue that grace is universal and that the Word is an adequate remedy for sin and still to insist on an immediate grace of this nature was considered by Pajon to rob the concept of universalism of any validity, and to undermine the entire Cameronian apologetic. Pajon's solution was to propose a method of conversion known as mediate grace or congruism. The Spirit brings about conversion entirely by the secondary means of the Word and its attending circumstances and causes all these influences to converge in such a way and at such a time that the subject is inevitably but voluntarily persuaded and converted. It is essential to the very nature of man to be able to receive the Word of truth which brings deliverance to the soul without immediate grace. Furthermore, man's sin is of a moral nature; nothing physical is involved in it in any way. Therefore, the logical prescription should be a moral remedy for a moral malady. Pajon understood that his concept of grace represented Cameron's own position and was the most coherent interpretation of Cameronianism.
1974-09-01T00:00:00ZPope, John M.John Cameron highly influenced the development of theology at the Huguenot Academy of Saumur and left an impact on French Reformed thought that continued to the end of the Seventeenth Century. Cameron had modified orthodox Calvinism by softening some of its harsher features in order to answer its opponents more effectively. Claude Pajon was convinced that certain flaws had emerged in the way other disciples of Cameron were interpreting his theology which threatened to undermine Cameron's carefully balanced system. Cameron had introduced the concept that the will always follows the understanding and that man is converted according to his nature through persuasion and reasons without any coercion. Man was understood as possessing natural ability to choose the good; however because of his own voluntary choice, he remains in the grip of a moral inability. He also taught the controversial concept of "hypothetical universalism" or that God wills the conversion of all men and provides the Word for their redemption which is an adequate remedy for man's sinful condition. In the end, however, only those granted a particular grace are actually of the elect and converted. Pajon vigorously opposed those who argued that there is a need for an immediate act of grace distinct from the action of the Word before man's mind could be illuminated. To argue that grace is universal and that the Word is an adequate remedy for sin and still to insist on an immediate grace of this nature was considered by Pajon to rob the concept of universalism of any validity, and to undermine the entire Cameronian apologetic. Pajon's solution was to propose a method of conversion known as mediate grace or congruism. The Spirit brings about conversion entirely by the secondary means of the Word and its attending circumstances and causes all these influences to converge in such a way and at such a time that the subject is inevitably but voluntarily persuaded and converted. It is essential to the very nature of man to be able to receive the Word of truth which brings deliverance to the soul without immediate grace. Furthermore, man's sin is of a moral nature; nothing physical is involved in it in any way. Therefore, the logical prescription should be a moral remedy for a moral malady. Pajon understood that his concept of grace represented Cameron's own position and was the most coherent interpretation of Cameronianism.Calvin and the consolidation of the Genevan ReformationNaphy, William G.https://hdl.handle.net/10023/136052018-08-23T09:08:59Z1993-07-01T00:00:00ZThis study is concerned with the process involved in Calvin's consolidation of his power in Geneva and his success in implementing his vision of a Reformed society and structure in the city. The principal aim is to re-evaluate all of the relevant data and to correct, where necessary, the present understanding of this process. This has involved detailed research in the primary, unpublished documentation held in the Genevan State Archives. This material has then been compared with the traditional interpretation of Genevan history which is derived largely from Calvin and his supporters. In an attempt to discover the true reasons which explain Calvin's triumph, particular attention has been focussed on the various groups in Geneva at the time. Thus, detailed examination has been made of the relevant documents to identify the various social, economic, and political links which bound together the opposing factions. In particular, the research in this study has examined the impact which the French religious refugees had on every aspect of Calvin's struggle in Geneva. In addition, the direct effect which the predominantly French pastors had on the city, through their ministerial and political activities, has been detailed. Special emphasis has also been laid upon the personal relationships which existed among Geneva's ruling élite. The results of this study show that the interpretation of Calvin's triumph in Geneva is, in fact, based too heavily on Calvin's own view of the events and personalities involved. Calvin's opponents are shown to be men determined to maintain their magisterial power in the city in the face of the threat posed by the French ministers and their refugee compatriots. The local Genevans who supported Calvin have been found to be men who profited, both personally and politically, from Calvin's defeat of his opponents. Therefore, the study presents a thorough re-examination of Calvin's Genevan ministry and demonstrates the motives and methods which produced Calvin's victory in the mid-1550s.
1993-07-01T00:00:00ZNaphy, William G.This study is concerned with the process involved in Calvin's consolidation of his power in Geneva and his success in implementing his vision of a Reformed society and structure in the city. The principal aim is to re-evaluate all of the relevant data and to correct, where necessary, the present understanding of this process. This has involved detailed research in the primary, unpublished documentation held in the Genevan State Archives. This material has then been compared with the traditional interpretation of Genevan history which is derived largely from Calvin and his supporters. In an attempt to discover the true reasons which explain Calvin's triumph, particular attention has been focussed on the various groups in Geneva at the time. Thus, detailed examination has been made of the relevant documents to identify the various social, economic, and political links which bound together the opposing factions. In particular, the research in this study has examined the impact which the French religious refugees had on every aspect of Calvin's struggle in Geneva. In addition, the direct effect which the predominantly French pastors had on the city, through their ministerial and political activities, has been detailed. Special emphasis has also been laid upon the personal relationships which existed among Geneva's ruling élite. The results of this study show that the interpretation of Calvin's triumph in Geneva is, in fact, based too heavily on Calvin's own view of the events and personalities involved. Calvin's opponents are shown to be men determined to maintain their magisterial power in the city in the face of the threat posed by the French ministers and their refugee compatriots. The local Genevans who supported Calvin have been found to be men who profited, both personally and politically, from Calvin's defeat of his opponents. Therefore, the study presents a thorough re-examination of Calvin's Genevan ministry and demonstrates the motives and methods which produced Calvin's victory in the mid-1550s.Geneva as a Centre of Calvinist higher education 1559-1620Maag, Karine Yvonnehttps://hdl.handle.net/10023/135982019-03-29T13:43:08Z1994-07-01T00:00:00ZThis thesis examines the provision of higher education in a Calvinist setting in 16th century Europe. The change from Catholicism to Protestantism made it imperative to remodel existing centres of higher education, or to create new ones, in order to train the first generations of Protestants for civil and ecclesiastical posts. In particular, ministers were urgently needed for the expanding number of congregations across Europe. By analysing the example of the Genevan Academy, founded in 1559 by Calvin, one can observe the operation of one of these new centres of learning in the 16th and early 17th centuries. Based on magisterial and ministerial records, together with letters discussing students and training, this study, in contrast to institutional history, examines Reformation higher education from the perspective of its participants, namely students, professors, ministers and magistrates. As Geneva acted as a centre of refuge and advice for Protestants across Europe, its role as a pre-eminent centre of Calvinist higher education simply reinforced the city's reputation. Yet the existence of the Academy between 1559 and 1620 was not without tension, particularly between the Genevan ministers and magistrates, each of whom had different expectations regarding the Academy's ultimate purpose. While the ministers saw the Academy as a humanist seminary, the magistrates wanted to expand its scope to include subjects such as law and medicine, bringing the Academy closer to a university model. Indeed, Geneva's Academy was not the only Calvinist centre of higher learning attracting students in the later Reformation period. Zurich's academy, and the universities of Heidelberg and Leiden, though each differed in structure and approach, provided alternative and sometimes competing forms of higher study. Through an examination of these other centres of learning and of their students, one can assess more effectively what role Geneva's institution played in the European Reformed educational world.
1994-07-01T00:00:00ZMaag, Karine YvonneThis thesis examines the provision of higher education in a Calvinist setting in 16th century Europe. The change from Catholicism to Protestantism made it imperative to remodel existing centres of higher education, or to create new ones, in order to train the first generations of Protestants for civil and ecclesiastical posts. In particular, ministers were urgently needed for the expanding number of congregations across Europe. By analysing the example of the Genevan Academy, founded in 1559 by Calvin, one can observe the operation of one of these new centres of learning in the 16th and early 17th centuries. Based on magisterial and ministerial records, together with letters discussing students and training, this study, in contrast to institutional history, examines Reformation higher education from the perspective of its participants, namely students, professors, ministers and magistrates. As Geneva acted as a centre of refuge and advice for Protestants across Europe, its role as a pre-eminent centre of Calvinist higher education simply reinforced the city's reputation. Yet the existence of the Academy between 1559 and 1620 was not without tension, particularly between the Genevan ministers and magistrates, each of whom had different expectations regarding the Academy's ultimate purpose. While the ministers saw the Academy as a humanist seminary, the magistrates wanted to expand its scope to include subjects such as law and medicine, bringing the Academy closer to a university model. Indeed, Geneva's Academy was not the only Calvinist centre of higher learning attracting students in the later Reformation period. Zurich's academy, and the universities of Heidelberg and Leiden, though each differed in structure and approach, provided alternative and sometimes competing forms of higher study. Through an examination of these other centres of learning and of their students, one can assess more effectively what role Geneva's institution played in the European Reformed educational world.Religion and life, 1793-1865 : a study in the social and the religious history within the bounds of the Presbytery of CuparLaird, Jameshttps://hdl.handle.net/10023/135962019-03-29T13:51:02Z1977-01-01T00:00:00ZThe population of the parishes under the supervision of the Presbytery of Cupar increased continually until 1851 aid until I841 an ever larger proportion of the inhabitants of the area found employment in the textile trade. Food prices were subject to fluctuation but while wages on the whole tended to rise the remuneration of textile workers deteriorated. Politically the Reform Act of 1832 was widely supported in the area which was transformed by it from a tory to a whig stronghold but dissatisfaction with that legislation created widespread support for the chartist movement among the unenfranchised. In 1793 the Established Church dominated the area through its nineteen Kirk Sessions but the congregations of the Secession & Relief Churches increased in member and the union of these denominations created, a body with only a few less congregations than the national church while the appearance of the Free Church made the establishment the place of worship of a minority group. Membership of these three sects was drawn from all classes of society. All the denominations engaged in the rebuilding of churches the architecture of which became increasingly elaborate as the nineteenth century advanced and architects of national fame were employed in their design. The internal equipping and appearance also underwent change as aids to comfort and beauty and revised ideas regarding the celebration of the sacrament of communion were incorporated into their structure. The financial provision for the parish churches fell on the heritors and was controlled by statute but in other denominations the generosity of the members provided for all the needs of the church. The rejection of the Westminster Confession of Faith's definition of the relationship between church and state eventually led to an attack on the Established Church's position in relation to the civil law and particular to the legal provisions for the financial support of that body. Concurrently with this attack a dispute within the establishment over the law of patronage led to the Disruption of 1843. Other disputes took place but the period was also marked by two important unions, that of the New Lights of the two branches of the Secession Church and of the United Secession and Belief Churches. Ministers and elders of all denominations shared a common background although the method of their election differed, dissenters generally being chosen by popular election, while in the parish churches the popular voice only became important after 1830. The functions of the church also underwent change. While worship followed generally the pattern set out in the Directory of Worship communion practice underwent modification and discipline relaxed appreciably. During the period, too, the responsibility for the provision of poor relief aid the supervision of education was removed from the church which became a purely religious body.
1977-01-01T00:00:00ZLaird, JamesThe population of the parishes under the supervision of the Presbytery of Cupar increased continually until 1851 aid until I841 an ever larger proportion of the inhabitants of the area found employment in the textile trade. Food prices were subject to fluctuation but while wages on the whole tended to rise the remuneration of textile workers deteriorated. Politically the Reform Act of 1832 was widely supported in the area which was transformed by it from a tory to a whig stronghold but dissatisfaction with that legislation created widespread support for the chartist movement among the unenfranchised. In 1793 the Established Church dominated the area through its nineteen Kirk Sessions but the congregations of the Secession & Relief Churches increased in member and the union of these denominations created, a body with only a few less congregations than the national church while the appearance of the Free Church made the establishment the place of worship of a minority group. Membership of these three sects was drawn from all classes of society. All the denominations engaged in the rebuilding of churches the architecture of which became increasingly elaborate as the nineteenth century advanced and architects of national fame were employed in their design. The internal equipping and appearance also underwent change as aids to comfort and beauty and revised ideas regarding the celebration of the sacrament of communion were incorporated into their structure. The financial provision for the parish churches fell on the heritors and was controlled by statute but in other denominations the generosity of the members provided for all the needs of the church. The rejection of the Westminster Confession of Faith's definition of the relationship between church and state eventually led to an attack on the Established Church's position in relation to the civil law and particular to the legal provisions for the financial support of that body. Concurrently with this attack a dispute within the establishment over the law of patronage led to the Disruption of 1843. Other disputes took place but the period was also marked by two important unions, that of the New Lights of the two branches of the Secession Church and of the United Secession and Belief Churches. Ministers and elders of all denominations shared a common background although the method of their election differed, dissenters generally being chosen by popular election, while in the parish churches the popular voice only became important after 1830. The functions of the church also underwent change. While worship followed generally the pattern set out in the Directory of Worship communion practice underwent modification and discipline relaxed appreciably. During the period, too, the responsibility for the provision of poor relief aid the supervision of education was removed from the church which became a purely religious body.The Presbyteries of Cupar, Dundee and St. Andrews during the ten years conflict and disruptionBriand, Kenneth C.https://hdl.handle.net/10023/135952019-03-29T13:54:05Z1992-07-01T00:00:00ZThe Disruption of the Church of Scotland in 1843 was arguably the most important event in Nineteenth Century Scottish religious history. The prime factor in the dispute which precipitated this crisis was the question as to whether the Church should rule itself through its own courts or be controlled by the secular government. This tension had existed in Scotland since shortly after the Reformation, but by the nineteenth century new factors had become involved. These included the political clash between democratic rights and the privilege of the ancien regime, the economic ability of Scots to maintain a church without state aid, the proper interpretation of Scots law, personal prejudice and bias especially on the part of Judges and politicians and, not least important, the transfer of civil government to the parliament in London with the consequent loss of contact with Scottish sensibilities. This study is concerned less with the detail of national events than with the reactions of local churchmen, both clerical and lay, to the events which occurred between 1830 and 1850. It focuses on three adjacent but dissimilar presbytery areas: the industrial area of Dundee where the leaders of public opinion were the entrepreneurial and professional members of the rising middle classes; the largely rural area of St. Andrews where public attitudes were formed by landowners and university professors; and the Cupar Presbytery area where agriculture and industry co-existed and where landowners and the middle classes shared responsibility for the general climate of opinion. This diversity of views is explored in the study as also are the reactions of various groups (e.g. , laity, clergy, students) to the judgements of the civil court concerning the Veto Act and to the campaigns for non-intrusion and spiritual Independence mounted by Church leaders. The contrasting responses of the three presbyteries to the allied issue of the Chapel Act are examined, while local preparations for the Disruption are explored in detail and set in the national context. The final sections of the study are devoted to a careful examination of the local aftermath of the Disruption: the manner in which the three Established presbyteries responded to their loss of ministers and elders and their attempts to recover their earlier social dominance; the ways in which the Free Church developed during the post Disruption years; the differences between the social and economic characteristics of those ministers and elders who adhered to the Established Church and those who joined the Free Church.
1992-07-01T00:00:00ZBriand, Kenneth C.The Disruption of the Church of Scotland in 1843 was arguably the most important event in Nineteenth Century Scottish religious history. The prime factor in the dispute which precipitated this crisis was the question as to whether the Church should rule itself through its own courts or be controlled by the secular government. This tension had existed in Scotland since shortly after the Reformation, but by the nineteenth century new factors had become involved. These included the political clash between democratic rights and the privilege of the ancien regime, the economic ability of Scots to maintain a church without state aid, the proper interpretation of Scots law, personal prejudice and bias especially on the part of Judges and politicians and, not least important, the transfer of civil government to the parliament in London with the consequent loss of contact with Scottish sensibilities. This study is concerned less with the detail of national events than with the reactions of local churchmen, both clerical and lay, to the events which occurred between 1830 and 1850. It focuses on three adjacent but dissimilar presbytery areas: the industrial area of Dundee where the leaders of public opinion were the entrepreneurial and professional members of the rising middle classes; the largely rural area of St. Andrews where public attitudes were formed by landowners and university professors; and the Cupar Presbytery area where agriculture and industry co-existed and where landowners and the middle classes shared responsibility for the general climate of opinion. This diversity of views is explored in the study as also are the reactions of various groups (e.g. , laity, clergy, students) to the judgements of the civil court concerning the Veto Act and to the campaigns for non-intrusion and spiritual Independence mounted by Church leaders. The contrasting responses of the three presbyteries to the allied issue of the Chapel Act are examined, while local preparations for the Disruption are explored in detail and set in the national context. The final sections of the study are devoted to a careful examination of the local aftermath of the Disruption: the manner in which the three Established presbyteries responded to their loss of ministers and elders and their attempts to recover their earlier social dominance; the ways in which the Free Church developed during the post Disruption years; the differences between the social and economic characteristics of those ministers and elders who adhered to the Established Church and those who joined the Free Church.Monks and monasteries in Constantinople : (fourth to ninth centuries)Turnator, G. Ecehttps://hdl.handle.net/10023/135932019-03-29T13:41:25Z2003-01-01T00:00:00ZThis dissertation investigates the changes in the legal, economic and political status as well as the topographical location of the monasteries in Constantinople between the fourth and the ninth centuries. Roughly from the late fourth up until the end of the sixth century, there was a gradual increase in the number of monasteries. This trend was counterweighted by almost complete silence in the sources throughout the seventh and the eighth centuries. The ninth century, however, constituted a return to the trend of the early centuries. Monks and monasteries "returned" to the city with a vengeance. This "return" was inevitably linked to the prevailing conditions during the previous centuries marked by, first, the final decline of the late Roman world and its institutions, and second, the Iconoclast controversy in Byzantium between the early eighth and the mid-ninth centuries. Overall, following primarily the evidence preserved in the vitae and the acts of the councils, one can conclude that, by the end of the ninth century, the integration of the monks into Byzantine society was complete. The monasteries had become an integral part of Constantinople and its Christian topography.
2003-01-01T00:00:00ZTurnator, G. EceThis dissertation investigates the changes in the legal, economic and political status as well as the topographical location of the monasteries in Constantinople between the fourth and the ninth centuries. Roughly from the late fourth up until the end of the sixth century, there was a gradual increase in the number of monasteries. This trend was counterweighted by almost complete silence in the sources throughout the seventh and the eighth centuries. The ninth century, however, constituted a return to the trend of the early centuries. Monks and monasteries "returned" to the city with a vengeance. This "return" was inevitably linked to the prevailing conditions during the previous centuries marked by, first, the final decline of the late Roman world and its institutions, and second, the Iconoclast controversy in Byzantium between the early eighth and the mid-ninth centuries. Overall, following primarily the evidence preserved in the vitae and the acts of the councils, one can conclude that, by the end of the ninth century, the integration of the monks into Byzantine society was complete. The monasteries had become an integral part of Constantinople and its Christian topography.Methodism and anti-Catholic politics, 1800-1846Hempton, David Neilhttps://hdl.handle.net/10023/135922019-03-29T13:43:12Z1977-01-01T00:00:00ZThe growth of popular protestantism and the increased demands of Irish Catholicism were two nineteenth century developments which would not take place without conflict. The high Churchmanship and Toryism of Wesley coupled with Methodist experiences in Ireland ensured that Wesleyans would not support concessions to the Irish Catholics. The remarkable numerical growth of Methodism in England only highlighted its apparent failure in Ireland when confronted by a surprisingly resilient Catholicism. Most religious and social conflicts have political ramifications and this one was no exception. Battle lines were dram over three important questions. Were Roman Catholics entitled to the same political, rights as everyone else? What were the relative responsibilities of Church and State in the provision of education? What was to be the fate of protestantism in Ireland when it was in such a hopeless minority? In all of these questions Methodism and Roman Catholicism found themselves on completely opposite sides. As with later non-conformists the Wesleyans could not accept that what was theologically and morally wrong could ever be politically right. In response the Irish Catholics could appeal to the government for change in a country where the religion of the majority was politically and socially in subjection to the religion of the minority. Methodism's allies were the Established Church and the Tory party, and both let them down. In the disappointment of political failure over the Maynooth Bill the Wesleyans reaffirmed their belief in religious methods by participating in the Evangelical Alliance. In spite of short term successes Methodism's political objectives were not achieved and participation in public affairs often produced connexional disharmony.
1977-01-01T00:00:00ZHempton, David NeilThe growth of popular protestantism and the increased demands of Irish Catholicism were two nineteenth century developments which would not take place without conflict. The high Churchmanship and Toryism of Wesley coupled with Methodist experiences in Ireland ensured that Wesleyans would not support concessions to the Irish Catholics. The remarkable numerical growth of Methodism in England only highlighted its apparent failure in Ireland when confronted by a surprisingly resilient Catholicism. Most religious and social conflicts have political ramifications and this one was no exception. Battle lines were dram over three important questions. Were Roman Catholics entitled to the same political, rights as everyone else? What were the relative responsibilities of Church and State in the provision of education? What was to be the fate of protestantism in Ireland when it was in such a hopeless minority? In all of these questions Methodism and Roman Catholicism found themselves on completely opposite sides. As with later non-conformists the Wesleyans could not accept that what was theologically and morally wrong could ever be politically right. In response the Irish Catholics could appeal to the government for change in a country where the religion of the majority was politically and socially in subjection to the religion of the minority. Methodism's allies were the Established Church and the Tory party, and both let them down. In the disappointment of political failure over the Maynooth Bill the Wesleyans reaffirmed their belief in religious methods by participating in the Evangelical Alliance. In spite of short term successes Methodism's political objectives were not achieved and participation in public affairs often produced connexional disharmony.Church building and the Forma ac ratio : the influence of John a Lasco's ordinance in sixteenth-century EuropeSpringer, Michael S.https://hdl.handle.net/10023/135912019-03-29T13:47:40Z2004-01-01T00:00:00ZProtestant church orders were a key tool for shaping belief and practice during the sixteenth century. These declarations of official religious policy were composed by both secular and ecclesiastical leaders, and reflected the shared interests of the church and state in managing evangelical reforms. Their constitutional nature and their role in articulating doctrine made them the most effective means for church building during the period. John a Lasco's Forma ac ratio was one of the most significant of these works. His text, which was published in 1555, provided a comprehensive blueprint for Protestant congregations. It also marked a pivotal point in the development of orders. Although the earlier documents varied widely in their form and scope, by the end of the century they had developed a common format and standard range of topics. The Forma ac ratio is one of the first to exhibit this trend, marking this crucial shift in the development of such works and setting the standard for the ordinances that followed. Although this text had much in common with other orders, it was distinguished by the reformer's unique vision for church organisation and ceremonies. The content reveals the various forces that shaped his ideas. For example, he modelled his ecclesiastical administration after the episcopacies found in the German lands. He added to this Zwingli's Eucharistic rite and Calvin's ecclesiastical discipline. This work also contained a Lasco's own innovative contributions including his emphasis on congregational authority. In addition, the ordinance included extensive commentary to explain, justify and defend the prescribed practices. This comprehensive nature set the Forma ac ratio apart from other orders. A Lasco's tome had a significant impact on Protestant congregations throughout Europe. Originally, he had written the work for the London Strangers' Church, which was comprised of religious refugees in England's capital city. These exiles played a key role in transmitting his ecclesiastical model, when they returned to the continent in the 1550s, they established new refugee congregations following the reformer's example. They later carried his innovative order to their native lands when they returned home in the subsequent decades. The Forma ac ratio's widespread impact across Europe makes it one of the key ordinances from the Reformation period. In addition, as this thesis demonstrates, it was these qualities - its function in church building, the innovative form, and the refugees' role in transmitting his model - that ensured its influence and significance in sixteenth-century Europe.
2004-01-01T00:00:00ZSpringer, Michael S.Protestant church orders were a key tool for shaping belief and practice during the sixteenth century. These declarations of official religious policy were composed by both secular and ecclesiastical leaders, and reflected the shared interests of the church and state in managing evangelical reforms. Their constitutional nature and their role in articulating doctrine made them the most effective means for church building during the period. John a Lasco's Forma ac ratio was one of the most significant of these works. His text, which was published in 1555, provided a comprehensive blueprint for Protestant congregations. It also marked a pivotal point in the development of orders. Although the earlier documents varied widely in their form and scope, by the end of the century they had developed a common format and standard range of topics. The Forma ac ratio is one of the first to exhibit this trend, marking this crucial shift in the development of such works and setting the standard for the ordinances that followed. Although this text had much in common with other orders, it was distinguished by the reformer's unique vision for church organisation and ceremonies. The content reveals the various forces that shaped his ideas. For example, he modelled his ecclesiastical administration after the episcopacies found in the German lands. He added to this Zwingli's Eucharistic rite and Calvin's ecclesiastical discipline. This work also contained a Lasco's own innovative contributions including his emphasis on congregational authority. In addition, the ordinance included extensive commentary to explain, justify and defend the prescribed practices. This comprehensive nature set the Forma ac ratio apart from other orders. A Lasco's tome had a significant impact on Protestant congregations throughout Europe. Originally, he had written the work for the London Strangers' Church, which was comprised of religious refugees in England's capital city. These exiles played a key role in transmitting his ecclesiastical model, when they returned to the continent in the 1550s, they established new refugee congregations following the reformer's example. They later carried his innovative order to their native lands when they returned home in the subsequent decades. The Forma ac ratio's widespread impact across Europe makes it one of the key ordinances from the Reformation period. In addition, as this thesis demonstrates, it was these qualities - its function in church building, the innovative form, and the refugees' role in transmitting his model - that ensured its influence and significance in sixteenth-century Europe.Grace and global justice : the socio-political mission of the church in an age of globalization, with special reference to Jürgen Moltmann, Stanley Hauerwas, and Oliver O'DonovanGibb, Richardhttps://hdl.handle.net/10023/135902019-03-29T13:48:36Z2005-01-01T00:00:00ZThis thesis seeks to explore two fundamental theological questions: first, what does it mean for the Christian community to conceive of itself as a community defined by the covenant of grace; and second, what are the implications of this distinctiveness for its socio-political mission in an age of globalization. The project is interdisciplinary in its approach, and seeks to integrate biblical and theological inquiry together with the specific opportunities and challenges found in a globalized world. Our way of organizing this thesis is attuned to the demands of argument and method of research employed. Divided into three parts, the thesis derives from a critical examination of a theology of grace and its ramifications for the mission of the church in addressing contemporary issues. Part 1 commences by surveying broadly Reformational theological scholarship from the turn of the twentieth century, and explores how this thesis will make a distinctive contribution to scholarly discussion of the church's socio-political mission through focusing on the central doctrine of grace. Part 2 constitutes a comparative analysis of three leading contemporary theologians evaluating to what extent a theology of grace is evident in their theological political theories. Part 3 is where we seek to apply our theological investigation with the phenomenon of globalization, and engage with international political theory through concentrating on the concepts of power and justice in an interdependent world. The conclusion reached in this thesis is that the doctrine of grace, by virtue of its theocentric and trinitarian emphasis on revelation, reconciliation, election, and creation, directs the Christian community in an age of globalization to be an agent of God's justice in the socio-political arena through demonstrating servant-leadership to contribute in enabling the world's poorest and weakest citizens to share in the benefits brought by a globalized world.
2005-01-01T00:00:00ZGibb, RichardThis thesis seeks to explore two fundamental theological questions: first, what does it mean for the Christian community to conceive of itself as a community defined by the covenant of grace; and second, what are the implications of this distinctiveness for its socio-political mission in an age of globalization. The project is interdisciplinary in its approach, and seeks to integrate biblical and theological inquiry together with the specific opportunities and challenges found in a globalized world. Our way of organizing this thesis is attuned to the demands of argument and method of research employed. Divided into three parts, the thesis derives from a critical examination of a theology of grace and its ramifications for the mission of the church in addressing contemporary issues. Part 1 commences by surveying broadly Reformational theological scholarship from the turn of the twentieth century, and explores how this thesis will make a distinctive contribution to scholarly discussion of the church's socio-political mission through focusing on the central doctrine of grace. Part 2 constitutes a comparative analysis of three leading contemporary theologians evaluating to what extent a theology of grace is evident in their theological political theories. Part 3 is where we seek to apply our theological investigation with the phenomenon of globalization, and engage with international political theory through concentrating on the concepts of power and justice in an interdependent world. The conclusion reached in this thesis is that the doctrine of grace, by virtue of its theocentric and trinitarian emphasis on revelation, reconciliation, election, and creation, directs the Christian community in an age of globalization to be an agent of God's justice in the socio-political arena through demonstrating servant-leadership to contribute in enabling the world's poorest and weakest citizens to share in the benefits brought by a globalized world.Creation praise : from psalmody to traditional hymnodyWatt, William Davidhttps://hdl.handle.net/10023/135892019-03-29T13:48:14Z2005-01-01T00:00:00ZThis thesis examines the types of creation imagery used in the Psalms, looking at the historical and cultural influences that affected the Old Testament concepts encapsulated in this Psalmody, and at how traditional creation hymnody has incorporated and modified these concepts. The first chapter examines creation psalmody and argues that there is an overall inclusiveness to be found in such Psalms, where God is viewed as working through the whole of creation and that such Psalms are generally less anthropocentric than some other Biblical texts. This immanent approach is particularly evident through the Old Testament concept of Creator Spirit. Creation hymns are discussed in the three chapters that follow, focusing firstly on hymns of seed-time and harvest, secondly on hymns of the Holy Spirit, and thirdly on hymns with a christological perspective that deal with the main Christian Festivals around Christmas and Easter. In examining rogation-tide hymns and May Day carols, the seedtime and harvest chapter finds many similarities to the images used in creation psalmody, as well as imagery from the old traditional May Day festivals which pre-date Christianity in Britain but which contain a similar kind of natural spirituality to the Old Testament concepts of Creator Spirit. The Harvest Festival hymns, on the other hand, tend to take a more anthropocentric approach, but nevertheless do contain some of the immanent approaches from the Old Testament, in particular the Hebrew Harvest Festival. Chapter 3 examines hymns of the Holy Spirit, and I argue that it is in these hymns that we can find a more fully developed immanent type of theology. Chapter 4 looks at the christological perspectives to the natural world to be found in traditional hymnody, examining in more detail the areas of transcendence and immanence and the implications of the inevitable anthropocentric viewpoint to be found in these texts. I argue in this chapter that it is possible to take a wider and more contemporary theological interpretation of this type of hymnody, and that by doing this we find these hymns amenable to a more inclusive approach to creation as a whole. The thesis concludes by considering the implications of this analysis for worship in the twenty first century.
2005-01-01T00:00:00ZWatt, William DavidThis thesis examines the types of creation imagery used in the Psalms, looking at the historical and cultural influences that affected the Old Testament concepts encapsulated in this Psalmody, and at how traditional creation hymnody has incorporated and modified these concepts. The first chapter examines creation psalmody and argues that there is an overall inclusiveness to be found in such Psalms, where God is viewed as working through the whole of creation and that such Psalms are generally less anthropocentric than some other Biblical texts. This immanent approach is particularly evident through the Old Testament concept of Creator Spirit. Creation hymns are discussed in the three chapters that follow, focusing firstly on hymns of seed-time and harvest, secondly on hymns of the Holy Spirit, and thirdly on hymns with a christological perspective that deal with the main Christian Festivals around Christmas and Easter. In examining rogation-tide hymns and May Day carols, the seedtime and harvest chapter finds many similarities to the images used in creation psalmody, as well as imagery from the old traditional May Day festivals which pre-date Christianity in Britain but which contain a similar kind of natural spirituality to the Old Testament concepts of Creator Spirit. The Harvest Festival hymns, on the other hand, tend to take a more anthropocentric approach, but nevertheless do contain some of the immanent approaches from the Old Testament, in particular the Hebrew Harvest Festival. Chapter 3 examines hymns of the Holy Spirit, and I argue that it is in these hymns that we can find a more fully developed immanent type of theology. Chapter 4 looks at the christological perspectives to the natural world to be found in traditional hymnody, examining in more detail the areas of transcendence and immanence and the implications of the inevitable anthropocentric viewpoint to be found in these texts. I argue in this chapter that it is possible to take a wider and more contemporary theological interpretation of this type of hymnody, and that by doing this we find these hymns amenable to a more inclusive approach to creation as a whole. The thesis concludes by considering the implications of this analysis for worship in the twenty first century.Ecclesiastical jurisdiction in mid 16th century Scotland with special reference to the officials of St. Andrews, 1540-1550Ollivant, S. D.https://hdl.handle.net/10023/135872019-03-29T13:51:29Z1979-01-01T00:00:00ZThe officials of St Andrews exercised in contested disputes a jurisdiction delegated by the bishop in his role as 'ordinary'; it was an authority co-extensive with that of the bishop but excluded the ordinary's jurisdiction in correctional matters, which was delegated to other officers. Officials appeared in most Scottish dioceses during the course of the thirteenth century, and by their specialist skills soon acquired the responsibility in jurisdiction that had formerly pertained either to groups of clergy acting collectively, or to other episcopal officers such as the archdeacon. The venue of the official's work developed from the meetings of chapters to more comprehensive consistories, and finally to an established court with regular sessions. By the sixteenth century these courts were professionally staffed: the procurator fiscal had an important role in both advocacy and prosecution, while skilled procurators were available to represent clients in court. Court procedure could be highly complex, but in addition to the multiple stages of plenary procedure there were also forms of summary process which offered cheaper and more immediate settlements of disputes. Actions concerning the church or its priests were common, but the courts dealt more with the recovery of private debts, the settlement of testamentary matters and the regulation of contracts; the registration of acts of monition was also an important service to the minor financial transactions of the community. The officials and procurators were closely involved in the operation of the civil courts, and the ecclesiastical jurisdiction clearly represented an integral part of the national judicial system. The church courts were not, however, immune to criticism. In addition to acts of public violence the church lawyers faced much criticism of the delays and expense of their system. Certainly plenary procedure discriminated in favour of the wealthier suitors, but there were short forms of judicial process available, and there is no sign of regular appeals to Rome. Remaining relatively unmoved in times of national crisis, the church courts played an important role in the social and commercial affairs of ordinary people in sixteenth-century Scotland, and show no sign of decline less than a decade before the Reformation. Much of the system, both in practice and personnel, survived the religious revolution intact and played an influential part in the subsequent development of Scots Law.
1979-01-01T00:00:00ZOllivant, S. D.The officials of St Andrews exercised in contested disputes a jurisdiction delegated by the bishop in his role as 'ordinary'; it was an authority co-extensive with that of the bishop but excluded the ordinary's jurisdiction in correctional matters, which was delegated to other officers. Officials appeared in most Scottish dioceses during the course of the thirteenth century, and by their specialist skills soon acquired the responsibility in jurisdiction that had formerly pertained either to groups of clergy acting collectively, or to other episcopal officers such as the archdeacon. The venue of the official's work developed from the meetings of chapters to more comprehensive consistories, and finally to an established court with regular sessions. By the sixteenth century these courts were professionally staffed: the procurator fiscal had an important role in both advocacy and prosecution, while skilled procurators were available to represent clients in court. Court procedure could be highly complex, but in addition to the multiple stages of plenary procedure there were also forms of summary process which offered cheaper and more immediate settlements of disputes. Actions concerning the church or its priests were common, but the courts dealt more with the recovery of private debts, the settlement of testamentary matters and the regulation of contracts; the registration of acts of monition was also an important service to the minor financial transactions of the community. The officials and procurators were closely involved in the operation of the civil courts, and the ecclesiastical jurisdiction clearly represented an integral part of the national judicial system. The church courts were not, however, immune to criticism. In addition to acts of public violence the church lawyers faced much criticism of the delays and expense of their system. Certainly plenary procedure discriminated in favour of the wealthier suitors, but there were short forms of judicial process available, and there is no sign of regular appeals to Rome. Remaining relatively unmoved in times of national crisis, the church courts played an important role in the social and commercial affairs of ordinary people in sixteenth-century Scotland, and show no sign of decline less than a decade before the Reformation. Much of the system, both in practice and personnel, survived the religious revolution intact and played an influential part in the subsequent development of Scots Law.Papal relations with Scotland and Northern England, 1342-70Barrell, Andrew David Martinhttps://hdl.handle.net/10023/135842018-08-07T16:03:10Z1990-07-01T00:00:00ZIn the period 1342-70 there were many points of contact between the Papacy and northern Britain. Papal taxes were numerous. Annates came to be the main source of revenue collected locally, but were hard to levy on account of difficulties in establishing liability; other taxes were paid with greater despatch. Examination of the careers of the papal collectors indicates both their power and the awkwardness of their position. Papal provisions were also numerous and affected a wide range of benefices. Expectative graces are examined, and success for a considerable number can be inferred. Some provisions led to bitter disputes, but many passed off smoothly, despite the existence in England of anti-papal statutes. These laws were all different in scope, but were enforced only where this suited leading laymen. Parliament was much more anti-papal than the government, even though in the 1340s diplomatic relations between England and the Holy See were poor on account of the king's actions against aliens beneficed in England. Although the powers of the royal courts were protected by this legislation, many benefice cases were heard at Avignon, and other disputes were settled by judges-delegate appointed by the pope. Analysis of papal contacts with the bishops shows how closely they were connected to the Holy See: most were appointed by the pope; they petitioned the pope for favours and were given many tasks to do in return. Even the regular clergy did not escape papal attention, although often the initiative came from monasteries who wanted confirmation of agreements or grants, or from individual religious who needed papal favour. Licences and dispensations were sought also by laymen, but more especially by clerks who were illegitimate, under-age or wanted to hold benefices in plurality. There is, however, little evidence of wantonness in the exercise of the papal dispensing power.
1990-07-01T00:00:00ZBarrell, Andrew David MartinIn the period 1342-70 there were many points of contact between the Papacy and northern Britain. Papal taxes were numerous. Annates came to be the main source of revenue collected locally, but were hard to levy on account of difficulties in establishing liability; other taxes were paid with greater despatch. Examination of the careers of the papal collectors indicates both their power and the awkwardness of their position. Papal provisions were also numerous and affected a wide range of benefices. Expectative graces are examined, and success for a considerable number can be inferred. Some provisions led to bitter disputes, but many passed off smoothly, despite the existence in England of anti-papal statutes. These laws were all different in scope, but were enforced only where this suited leading laymen. Parliament was much more anti-papal than the government, even though in the 1340s diplomatic relations between England and the Holy See were poor on account of the king's actions against aliens beneficed in England. Although the powers of the royal courts were protected by this legislation, many benefice cases were heard at Avignon, and other disputes were settled by judges-delegate appointed by the pope. Analysis of papal contacts with the bishops shows how closely they were connected to the Holy See: most were appointed by the pope; they petitioned the pope for favours and were given many tasks to do in return. Even the regular clergy did not escape papal attention, although often the initiative came from monasteries who wanted confirmation of agreements or grants, or from individual religious who needed papal favour. Licences and dispensations were sought also by laymen, but more especially by clerks who were illegitimate, under-age or wanted to hold benefices in plurality. There is, however, little evidence of wantonness in the exercise of the papal dispensing power.Wholeness in mission : a discussion of the mission of the Church in American Samoa in the light of the theological writings of J.C. Hockendijk, J.V. Taylor and D.T. NilesLafitaga, Falelua T.https://hdl.handle.net/10023/135832019-03-29T13:51:07Z1983-07-01T00:00:00ZIn a situation of social change, traditional structures of the Church no longer perform their original functions. A redefinition of the mission of the Church and a reformulation of its missionary strategy is necessary. The Church cannot, however, find what forms it should take simply through the analysis of modern society. The true answer can only come from an understanding of what God has done and is doing in and for the world and from a consideration of the unique commission and ministry of the universal Church. The theological writings of Hoekendijk, Taylor and Niles deal with these problems. Hoekendijk endorses the insoluble union of the church and mission. Mission, in his view, is the very essence of the church. The church, therefore, is the function of the apostolate at any place and in all situations. According to Taylor's analysis, the church cannot participate in mission without the power of the Creator Spirit. The Spirit is always central; he goes before the church; he creates in the church power and clarity; he makes the church become the missionary church. D.T. Niles relates these universal theological truths to the situation of a younger church. In particular, he discusses the mission of a younger church in terms of its self-hood in relation both to the church's mission in its own location and in the missionary enterprise. For Hoekendijk, Taylor and Niles, the church is not just a matter of private religion with no significance for emerging structures. Its task is not simply to propagate a particular religion as the 'home' for certain individuals, but to seek to address all dimensions of life. What is true for the church in general is also true for the life of a younger Church such as the Congregational Christian Church in American Samoa. On the basis of these theological insights we can say that the Church in American Samoa must always be the missionary Church in all times and in all situations. The Church should include all dimensions of modern society in defining its mission. The discussion of the new understanding of the mission of the Church and of missionary strategy does not imply fundamental change in the life of the Church. The missionary awareness of the Church must be re-awakened and stimulated in the light of such insights as those of Hoekendijk, of Taylor, and of Niles. In practical terms, this implies a rethinking of the mission of the Church in society and its involvement in the missionary movement. This ensures the participation of the whole Church, both ministers and laity. Finally, the structure and organization of the Church should correspond to the nature of the Church's existence in society and in the world.
1983-07-01T00:00:00ZLafitaga, Falelua T.In a situation of social change, traditional structures of the Church no longer perform their original functions. A redefinition of the mission of the Church and a reformulation of its missionary strategy is necessary. The Church cannot, however, find what forms it should take simply through the analysis of modern society. The true answer can only come from an understanding of what God has done and is doing in and for the world and from a consideration of the unique commission and ministry of the universal Church. The theological writings of Hoekendijk, Taylor and Niles deal with these problems. Hoekendijk endorses the insoluble union of the church and mission. Mission, in his view, is the very essence of the church. The church, therefore, is the function of the apostolate at any place and in all situations. According to Taylor's analysis, the church cannot participate in mission without the power of the Creator Spirit. The Spirit is always central; he goes before the church; he creates in the church power and clarity; he makes the church become the missionary church. D.T. Niles relates these universal theological truths to the situation of a younger church. In particular, he discusses the mission of a younger church in terms of its self-hood in relation both to the church's mission in its own location and in the missionary enterprise. For Hoekendijk, Taylor and Niles, the church is not just a matter of private religion with no significance for emerging structures. Its task is not simply to propagate a particular religion as the 'home' for certain individuals, but to seek to address all dimensions of life. What is true for the church in general is also true for the life of a younger Church such as the Congregational Christian Church in American Samoa. On the basis of these theological insights we can say that the Church in American Samoa must always be the missionary Church in all times and in all situations. The Church should include all dimensions of modern society in defining its mission. The discussion of the new understanding of the mission of the Church and of missionary strategy does not imply fundamental change in the life of the Church. The missionary awareness of the Church must be re-awakened and stimulated in the light of such insights as those of Hoekendijk, of Taylor, and of Niles. In practical terms, this implies a rethinking of the mission of the Church in society and its involvement in the missionary movement. This ensures the participation of the whole Church, both ministers and laity. Finally, the structure and organization of the Church should correspond to the nature of the Church's existence in society and in the world.Autonomy and its implication for the content and methodology of religious education for adolescents in state secondary schools in England and ScotlandShaw, Wallace Allenhttps://hdl.handle.net/10023/135822019-03-29T13:44:29Z1975-01-01T00:00:00Z1975-01-01T00:00:00ZShaw, Wallace AllenAn examination of current or proposed rites for the ordination or consecration of bishops in the Church of South India, the Church of Christ Uniting (U.S.A.), the Roman Catholic Church, the Episcopal Church in the U.S.A., and the Church of EnglandMcCabe, Kendall Kanehttps://hdl.handle.net/10023/135812019-03-29T13:42:30Z1980-01-01T00:00:00ZThe rites for the consecration (ordination) of bishops in the churches listed in the title are examined against the background of the development of episcopal functions through the centuries, the controversies about the nature of the episcopate as a third order of ministry, and recent statements about the nature of episcopal ministry. Four issues are isolated as being paramount for understanding the present position of the episcopate in the West: (1) the development of the doctrine of apostolic succession; (2) the theological controversies concerning the relation of the episcopate to the presbyterate; (3) in Roman Catholicism, the papal claims to an immediate jurisdiction superior to the bishops' ; and (4) in Anglicanism, with major consequence for all subsequent ecumenical discussion, the effect of the Oxford Movement with its insistence upon the importance of the historic episcopate. Three sets of contemporary documents are analysed to see how they have dealt with the four issues in light of the needs of the contemporary Church: (1) from the documents of Vatican II, the second chapter of Lumen Gentium and the pastoral decree, Christus Dominus; (2) from the Faith and Order Commission of the World Council of Churches, the agreed statement drafted at Accra in 1974, The Ordained Ministry in Ecumenical Perspective; and (3) the preparatory papers and subsequent reports of the 1978 Lambeth Conference. The five rites are then examined to see how they reflect both the historical issues and the positions set forth in the recent documents. The examination of the rites is divided into two parts. First, the rites themselves are reproduced in full as head-notes with accompanying historical and liturgical annotations. Then, at the end of each rite, there is an essay discussing how the issues raised in the first three chapters have been treated and the Implications for understanding the issues in terms of text and rubric, A final essay deals with the lections appointed to be read in the services, comparing and contrasting the choices made, discussing the implications of those choices, and considering how they might be used as the basis for the ordination sermon. The final chapter summarizes the liturgical and theological approaches represented by the rites and discusses briefly how, on the basis of those rites, the ministry of bishops is to be understood in the churches which employ them.
1980-01-01T00:00:00ZMcCabe, Kendall KaneThe rites for the consecration (ordination) of bishops in the churches listed in the title are examined against the background of the development of episcopal functions through the centuries, the controversies about the nature of the episcopate as a third order of ministry, and recent statements about the nature of episcopal ministry. Four issues are isolated as being paramount for understanding the present position of the episcopate in the West: (1) the development of the doctrine of apostolic succession; (2) the theological controversies concerning the relation of the episcopate to the presbyterate; (3) in Roman Catholicism, the papal claims to an immediate jurisdiction superior to the bishops' ; and (4) in Anglicanism, with major consequence for all subsequent ecumenical discussion, the effect of the Oxford Movement with its insistence upon the importance of the historic episcopate. Three sets of contemporary documents are analysed to see how they have dealt with the four issues in light of the needs of the contemporary Church: (1) from the documents of Vatican II, the second chapter of Lumen Gentium and the pastoral decree, Christus Dominus; (2) from the Faith and Order Commission of the World Council of Churches, the agreed statement drafted at Accra in 1974, The Ordained Ministry in Ecumenical Perspective; and (3) the preparatory papers and subsequent reports of the 1978 Lambeth Conference. The five rites are then examined to see how they reflect both the historical issues and the positions set forth in the recent documents. The examination of the rites is divided into two parts. First, the rites themselves are reproduced in full as head-notes with accompanying historical and liturgical annotations. Then, at the end of each rite, there is an essay discussing how the issues raised in the first three chapters have been treated and the Implications for understanding the issues in terms of text and rubric, A final essay deals with the lections appointed to be read in the services, comparing and contrasting the choices made, discussing the implications of those choices, and considering how they might be used as the basis for the ordination sermon. The final chapter summarizes the liturgical and theological approaches represented by the rites and discusses briefly how, on the basis of those rites, the ministry of bishops is to be understood in the churches which employ them.The political theories of Martin Luther and Unlrich Zwingli : a study in contrastsMoore, Edgar B.https://hdl.handle.net/10023/135772019-03-29T13:40:52Z1964-01-01T00:00:00Z1964-01-01T00:00:00ZMoore, Edgar B.The African contribution to the ecumenical debate on development : a survey of articles published in The Ecumenical Review, 1967 to 1985Eche, ThankGod Ndunburuoke Ihendinihuhttps://hdl.handle.net/10023/135742019-03-29T13:43:50Z1989-07-01T00:00:00ZThe social and economic conditions as well as political instability in the developing world and particularly Africa, is the concern of this thesis. The situations in the developing world seem ever to be worsening. Why? What are the causes? What has so far been done, is being done and can still be done to reverse these situations? These are indeed the sort of questions our discussion is revolving around. My approach to these problems of the developing nations and particularly the African countries, in this discussion is through: The Articles on Development, published in the Ecumenical Review from 1967 to 1985. My attention is particularly focussed on how the African authors see the problems of their continent, then how the non-African authors also see them. To discuss this effectively, I have in the first three chapters of this thesis, carefully summarized the most relevant articles on development within this period 1967 to 1985, and each with a comment. The importance of this summarization of the articles, is to acquaint us with the general views of the authors and the most important points of the discussion. Articles from 1967-1968 (first period), are in chapter one; 1969-1972 (second period), in chapter two and 1974-1985 (third period), in chapter three. In chapter four, is a comparative assessment of the contributions of the non-African authors which I have discussed in two parts. In Part I, I have argued that they are largely in agreement on the several major topics they raise with regard to the social and economic growth in Africa and their political stability, covered under: The Need for Structural Changes; Justice; Economic Liberation; Labour Intensive Industries; Self-Reliance; International Rationing of Basic Commodities; Participation; The Church's Role; and Development As God's Command. I have also in Part II, pointed out that: Overpopulation; Rural Labour Industrial Economy, with emphasis on agriculture, education and lack of capital are the dominant issues in the first period 1967-1968. In the second period 1969-1972, the discussion by the non-African authors moved rather towards the place and role of the church in development while in the third period 1974-1985, we see a remarkable advance in their discussion. Not only was the importance of modern science and technology for development brought to light, but development was given a new meaning. It was redefined to mean justice. In fact the whole issue took a new turn with greater emphasis on liberation, self-reliance and participation all of which were seen as only possible through the establishment of justice and without which development in reality is impossible. Chapter five is devoted to a comparative assessment of the African authors. This is in three parts. In each part, I have made comparisons between the authors on the major related issues, and taking note of any major advance in their contributions from period to period. Chapter six is therefore an evaluation of the African and non-African contributions to the Ecumenical Debate on Development 1967-1985, and I have argued that they are largely in agreement with regard to the causes of the underdevelopment of Africa and in most of their solutions to the problems. I have therefore concluded by pointing out that with few exceptions, most of the African authors were mainly translating a universal situation into specific African context. I also note the important factors which according to the African authors, have helped to cause underdevelopment in Africa and the remedies they suggest.
1989-07-01T00:00:00ZEche, ThankGod Ndunburuoke IhendinihuThe social and economic conditions as well as political instability in the developing world and particularly Africa, is the concern of this thesis. The situations in the developing world seem ever to be worsening. Why? What are the causes? What has so far been done, is being done and can still be done to reverse these situations? These are indeed the sort of questions our discussion is revolving around. My approach to these problems of the developing nations and particularly the African countries, in this discussion is through: The Articles on Development, published in the Ecumenical Review from 1967 to 1985. My attention is particularly focussed on how the African authors see the problems of their continent, then how the non-African authors also see them. To discuss this effectively, I have in the first three chapters of this thesis, carefully summarized the most relevant articles on development within this period 1967 to 1985, and each with a comment. The importance of this summarization of the articles, is to acquaint us with the general views of the authors and the most important points of the discussion. Articles from 1967-1968 (first period), are in chapter one; 1969-1972 (second period), in chapter two and 1974-1985 (third period), in chapter three. In chapter four, is a comparative assessment of the contributions of the non-African authors which I have discussed in two parts. In Part I, I have argued that they are largely in agreement on the several major topics they raise with regard to the social and economic growth in Africa and their political stability, covered under: The Need for Structural Changes; Justice; Economic Liberation; Labour Intensive Industries; Self-Reliance; International Rationing of Basic Commodities; Participation; The Church's Role; and Development As God's Command. I have also in Part II, pointed out that: Overpopulation; Rural Labour Industrial Economy, with emphasis on agriculture, education and lack of capital are the dominant issues in the first period 1967-1968. In the second period 1969-1972, the discussion by the non-African authors moved rather towards the place and role of the church in development while in the third period 1974-1985, we see a remarkable advance in their discussion. Not only was the importance of modern science and technology for development brought to light, but development was given a new meaning. It was redefined to mean justice. In fact the whole issue took a new turn with greater emphasis on liberation, self-reliance and participation all of which were seen as only possible through the establishment of justice and without which development in reality is impossible. Chapter five is devoted to a comparative assessment of the African authors. This is in three parts. In each part, I have made comparisons between the authors on the major related issues, and taking note of any major advance in their contributions from period to period. Chapter six is therefore an evaluation of the African and non-African contributions to the Ecumenical Debate on Development 1967-1985, and I have argued that they are largely in agreement with regard to the causes of the underdevelopment of Africa and in most of their solutions to the problems. I have therefore concluded by pointing out that with few exceptions, most of the African authors were mainly translating a universal situation into specific African context. I also note the important factors which according to the African authors, have helped to cause underdevelopment in Africa and the remedies they suggest.Worship and education in faith development : a study of some means by which corporate worship and christian education could promote faith development in a community of faithLaing, Donald Williamhttps://hdl.handle.net/10023/135732019-03-29T13:40:20Z1982-07-01T00:00:00ZA central objective of many Christian churches is to help persons develop an increasingly mature faith. This thesis is a study of some means by which corporate worship and Christian education could promote faith development in a community of faith. After identifying certain background considerations, the writer examines and compares the writings of four worship scholars and subsequently the works of five Christian education scholars. Two recent theories of faith development are examined and compared with other carefully researched psychosocial and moral development theories. It is contended that, given the proper environment and necessary encouragement, a person's faith may expand or develop through at least four identifiable styles: experienced faith (in early childhood), affiliative faith (in childhood), searching faith (during adolescence) and mature faith (in adulthood). Through worship and education, the church plays a significant role in the provision of the required environment and encouragement. However, since the church is an all age community, persons have vastly different needs and abilities at various developmental stages; this indicates limitations and opportunities for both intergenerational and peer group worship and education paradigms. Within this context, the writer develops definitions of worship and Christian education: Worship is our coming together in faith, responding to God's revelation in Jesus Christ and celebrating life in God's world; Christian education is a deliberate process employed by the community of faith to assist persons at each stage of their lives to develop in faith and to make personal decisions by hearing, reflecting upon, understanding, sharing and applying the word of God in their individual and corporate lives. Features of worship and education are compared and contrasted in the light of their ability to meet various faith development needs of persons during each faith style. From this study, the writer develops thirty-one criteria for faith development; these working hypotheses are subsequently employed to examine two worship and two education paradigms, one each in a Scottish church and three North American churches, and next to study four curricula that are designed for persons at each faith style. The criteria are then used to outline congruent congregational leadership styles and organizational patterns. Carefully established criteria for faith development are potentially significant instruments for evaluating or developing worship and educational paradigms in a congregation. Their application could indicate major changes to existing procedures or the provision of a variety of paradigms to meet a variety of needs and tastes.
1982-07-01T00:00:00ZLaing, Donald WilliamA central objective of many Christian churches is to help persons develop an increasingly mature faith. This thesis is a study of some means by which corporate worship and Christian education could promote faith development in a community of faith. After identifying certain background considerations, the writer examines and compares the writings of four worship scholars and subsequently the works of five Christian education scholars. Two recent theories of faith development are examined and compared with other carefully researched psychosocial and moral development theories. It is contended that, given the proper environment and necessary encouragement, a person's faith may expand or develop through at least four identifiable styles: experienced faith (in early childhood), affiliative faith (in childhood), searching faith (during adolescence) and mature faith (in adulthood). Through worship and education, the church plays a significant role in the provision of the required environment and encouragement. However, since the church is an all age community, persons have vastly different needs and abilities at various developmental stages; this indicates limitations and opportunities for both intergenerational and peer group worship and education paradigms. Within this context, the writer develops definitions of worship and Christian education: Worship is our coming together in faith, responding to God's revelation in Jesus Christ and celebrating life in God's world; Christian education is a deliberate process employed by the community of faith to assist persons at each stage of their lives to develop in faith and to make personal decisions by hearing, reflecting upon, understanding, sharing and applying the word of God in their individual and corporate lives. Features of worship and education are compared and contrasted in the light of their ability to meet various faith development needs of persons during each faith style. From this study, the writer develops thirty-one criteria for faith development; these working hypotheses are subsequently employed to examine two worship and two education paradigms, one each in a Scottish church and three North American churches, and next to study four curricula that are designed for persons at each faith style. The criteria are then used to outline congruent congregational leadership styles and organizational patterns. Carefully established criteria for faith development are potentially significant instruments for evaluating or developing worship and educational paradigms in a congregation. Their application could indicate major changes to existing procedures or the provision of a variety of paradigms to meet a variety of needs and tastes.Changing forms of church life : a study of the churches and town of St. Andrews, 1865-1965Hobbs, William Franklinhttps://hdl.handle.net/10023/135722019-03-29T13:46:09Z1968-10-01T00:00:00Z1968-10-01T00:00:00ZHobbs, William FranklinWisdom-logos christology and Gnostic speculationMcMillan, Glenn Earlehttps://hdl.handle.net/10023/135702019-03-29T13:45:51Z1969-01-01T00:00:00Z1969-01-01T00:00:00ZMcMillan, Glenn EarleApocalypticism and gnosticism : a comparison of their features, form and functionMaurer, Dennis Martinhttps://hdl.handle.net/10023/135672019-03-29T13:48:21Z1982-07-01T00:00:00ZScholars have long noted the number of similarities that seem to exist between Gnosticism and Jewish Apocalypticism. Numerous hypotheses have been suggested to account for them, but no one has yet attempted to examine these similarities in detail in order to define what it is that makes Apocalypticism apocalyptic and Gnosticism gnostic in spite of these similarities. The present work is an attempt to define, examine and classify these similarities by comparing the two systems. For it is our working hypothesis that such similarities can only be characterized when they are examined in terms of their function and form within their respective systems. Consequently, a number of similarities are traced through the concepts of world, God, man and salvation that exemplify both systems. First, we note, many of those similar features, i.e. motifs, mytholo-gumena and attitudes that characterize both movements such as the importance of Wisdom, the Primal Parents, and the anti-godly powers, to name but a few. Such common features, while interesting, are significant only when they are examined in terms of their function. Here we find that both systems do use many of the same features to serve the same function. Both systems are attempts to provide a soteriological theodicy, i.e. a theodicy which itself functions to bring man salvation even as it is revealed to him. But it is in terms of form that the distinction between Gnosticism and Apocalypticism is finally to be made. Both systems are dualistic in form, yet each has its own type of dualistic expression. Gnosticism is ontologically dualistic while Apocalypticism is ethically and eschatologically dualistic. As a result the common features appear in both systems in ways that are consistent with their respective forms (dualisms). The Gnostic thus rejects world understood as matter while the Apocalyptist rejects world understood as history. Thus it is in examining both systems as systems that we find that Apocalypticism and Gnosticism maintain a consistent correspondence in features, form and function. Although such a correspondence does not in itself provide proof of an historical relationship between the two systems, it does demonstrate that Apocalypticism was the Jewish counterpart of Gnosticism and so may well deserve being categorized as a Jewish Gnosis.
1982-07-01T00:00:00ZMaurer, Dennis MartinScholars have long noted the number of similarities that seem to exist between Gnosticism and Jewish Apocalypticism. Numerous hypotheses have been suggested to account for them, but no one has yet attempted to examine these similarities in detail in order to define what it is that makes Apocalypticism apocalyptic and Gnosticism gnostic in spite of these similarities. The present work is an attempt to define, examine and classify these similarities by comparing the two systems. For it is our working hypothesis that such similarities can only be characterized when they are examined in terms of their function and form within their respective systems. Consequently, a number of similarities are traced through the concepts of world, God, man and salvation that exemplify both systems. First, we note, many of those similar features, i.e. motifs, mytholo-gumena and attitudes that characterize both movements such as the importance of Wisdom, the Primal Parents, and the anti-godly powers, to name but a few. Such common features, while interesting, are significant only when they are examined in terms of their function. Here we find that both systems do use many of the same features to serve the same function. Both systems are attempts to provide a soteriological theodicy, i.e. a theodicy which itself functions to bring man salvation even as it is revealed to him. But it is in terms of form that the distinction between Gnosticism and Apocalypticism is finally to be made. Both systems are dualistic in form, yet each has its own type of dualistic expression. Gnosticism is ontologically dualistic while Apocalypticism is ethically and eschatologically dualistic. As a result the common features appear in both systems in ways that are consistent with their respective forms (dualisms). The Gnostic thus rejects world understood as matter while the Apocalyptist rejects world understood as history. Thus it is in examining both systems as systems that we find that Apocalypticism and Gnosticism maintain a consistent correspondence in features, form and function. Although such a correspondence does not in itself provide proof of an historical relationship between the two systems, it does demonstrate that Apocalypticism was the Jewish counterpart of Gnosticism and so may well deserve being categorized as a Jewish Gnosis.The economic and social origins of gnosticismGreen, Henry Alanhttps://hdl.handle.net/10023/135652019-03-29T13:48:02Z1982-07-01T00:00:00ZThis dissertation is a response to the call for the application of sociological methods to the study of Gnosticism. It treats the economic and social origins of Gnosticism as a case study in the sociology of religious movements and situates Gnosticism in relation to the social and psychological dislocations produced by the expansion of the Roman Empire. In particular, it examines the transformation in the mode of production in Egypt during the Ptolemaic and early Roman periods, and correlates changes in economic conditions to changes in outlook and ideology amongst a stratum of upper-class, Hellenized but disenfranchised Jewish intellectuals. It traces many Gnostic themes to Jewish origins, and links the emphasis on individualism in Gnostic ethos, behaviour and social organization to the process of economic privatization in Ptolemaic-Roman Egypt. Finally, the dissertation addresses the dialectical relationship between culture and consciousness in terms of the anomie and fragmentation of the Egyptian Jewish community.
1982-07-01T00:00:00ZGreen, Henry AlanThis dissertation is a response to the call for the application of sociological methods to the study of Gnosticism. It treats the economic and social origins of Gnosticism as a case study in the sociology of religious movements and situates Gnosticism in relation to the social and psychological dislocations produced by the expansion of the Roman Empire. In particular, it examines the transformation in the mode of production in Egypt during the Ptolemaic and early Roman periods, and correlates changes in economic conditions to changes in outlook and ideology amongst a stratum of upper-class, Hellenized but disenfranchised Jewish intellectuals. It traces many Gnostic themes to Jewish origins, and links the emphasis on individualism in Gnostic ethos, behaviour and social organization to the process of economic privatization in Ptolemaic-Roman Egypt. Finally, the dissertation addresses the dialectical relationship between culture and consciousness in terms of the anomie and fragmentation of the Egyptian Jewish community.Believing Christ's return : an interpretative analysis of the dynamics of Christian hopeGallagher, Jonathanhttps://hdl.handle.net/10023/135552019-03-29T13:49:25Z1983-07-01T00:00:00ZThis study investigates the dynamic of hope, specifically the Christian hope as it is expressed in the expectation of Christ's return. This belief has a number of implications, and affects the believer's attitude to God, man and the world, the relationship to past, present and future events, and the understanding of meaning and purpose in life. The examination of the belief in the parousia is primarily concerned with the question "why?" The question "Why the parousia?" is basic to this thesis, and the various sections reflect the different modes of answer. Section One examines the belief as it is portrayed in the New Testament by a brief review of its role and importance (with several examples), followed by a more interpretative analysis of the concept of the "God who comes," and the implications of the parousia parables. Section Two provides a wide-ranging summary of the different manifestations of the parousia hope in Christian history, along with some comment and analysis of its influences and consequences. Section Three illustrates the implications and effects of a strong parousia belief through an account of the nineteenth century Millerite movement. Section Four, enters into greater detail with an examination of the role that the parousia belief plays within a group that strongly affirms its importance: the Seventh-day Adventist Church. This examination is both on a personal and community level, and provides considerable material for understanding the factors influencing the adoption and consequent effects of this belief. Section Five reviews the interpretation of the parousia belief in modern theology and comments on the relative attitudes and outlooks that result both from an acceptance of the belief and from its denial. This leads on to a discussion of the concept of the "delay," a major influence on the parousia belief in contemporary thought. Section Six provides some synthesis of the various elements of the parousia belief, and also indicates other more abstract implications and components. The parousia belief is seen as a part of an ordered belief structure; then as a major belief in terms of hope, consummation, termination, purpose, vindication and so on. Yet finally it is the temporal aspect so frequently noted in other Sections that is of greatest importance, and the interaction of time and the parousia provides the conclusion -- the concept of a dynamic, time-related belief that activates the present out of the future.
1983-07-01T00:00:00ZGallagher, JonathanThis study investigates the dynamic of hope, specifically the Christian hope as it is expressed in the expectation of Christ's return. This belief has a number of implications, and affects the believer's attitude to God, man and the world, the relationship to past, present and future events, and the understanding of meaning and purpose in life. The examination of the belief in the parousia is primarily concerned with the question "why?" The question "Why the parousia?" is basic to this thesis, and the various sections reflect the different modes of answer. Section One examines the belief as it is portrayed in the New Testament by a brief review of its role and importance (with several examples), followed by a more interpretative analysis of the concept of the "God who comes," and the implications of the parousia parables. Section Two provides a wide-ranging summary of the different manifestations of the parousia hope in Christian history, along with some comment and analysis of its influences and consequences. Section Three illustrates the implications and effects of a strong parousia belief through an account of the nineteenth century Millerite movement. Section Four, enters into greater detail with an examination of the role that the parousia belief plays within a group that strongly affirms its importance: the Seventh-day Adventist Church. This examination is both on a personal and community level, and provides considerable material for understanding the factors influencing the adoption and consequent effects of this belief. Section Five reviews the interpretation of the parousia belief in modern theology and comments on the relative attitudes and outlooks that result both from an acceptance of the belief and from its denial. This leads on to a discussion of the concept of the "delay," a major influence on the parousia belief in contemporary thought. Section Six provides some synthesis of the various elements of the parousia belief, and also indicates other more abstract implications and components. The parousia belief is seen as a part of an ordered belief structure; then as a major belief in terms of hope, consummation, termination, purpose, vindication and so on. Yet finally it is the temporal aspect so frequently noted in other Sections that is of greatest importance, and the interaction of time and the parousia provides the conclusion -- the concept of a dynamic, time-related belief that activates the present out of the future.The church's understanding of death and the dead : with reference to traditional Effutu beliefs and practicesGhartey-Tagoe, David Brighthttps://hdl.handle.net/10023/135532019-03-29T13:41:21Z1987-07-01T00:00:00ZTo be or not to be that is the question. The Church's Understanding of Death and the Dead with reference to the traditional Effutu people's beliefs and practices is an attempt to do theology in an African way as well as to understand the Christian Faith in terms of death and the dead. In the pervasive influence and challenge of the Christian message to Africans, Effutus not excepted, and demand upon their individual lives and their relationships with one another; in countless personal and group decisions made, and lives actually lived very differently from what they would otherwise have been, in the new high hopes and aspirations for individual and social destiny which it has awakened; in the sheer excellence of human performance in devotion and courageous, self-sacrificing service to others, and yet in other ways, Christianity still plays a role and exerts a force in the Effutu Traditional Area in particular and Ghanaians' way of life in general. This is none the less real and significant because Christianity eludes full and conclusive analysis. For instance, questions relating to the understanding of death; funeral rites; the relationship between the living and the dead - all have been issues of tension between African and the west. As a result there is widespread readiness today to repudiate the missionary past by the Africans who for more than a century now, have been doing theology regarding death and the dead in a strange language, in strange thought forms, in a strange ideology. African theology and especially that of death and the dead is at the crossroad. In some sense it finds some 'natural' affinities with Liberation Theology and historically, as far as Christ's death is concerned, could be connected with western theology. Yet, while it may and should attempt to draw from the richness of both theologies, African theology of the dead should guard against capitulating to either of those forms. It must be dynamic, ready to change and address itself to all situations in time and space. It should be liberating, freeing mankind from all chains, including social, racial, economic, cultural, and even confessional domination. In short, the primary concern of African theology and especially that of death and the dead must be the proclamation and 'incarnation' of the message that "Now we no longer believe because of what you told us; we have heard him ourselves and we know that he really is the Saviour of the world" (John 4/42), through his suffering and death, wrath 'and judgement - all working on behalf of man and his reconciliation.
1987-07-01T00:00:00ZGhartey-Tagoe, David BrightTo be or not to be that is the question. The Church's Understanding of Death and the Dead with reference to the traditional Effutu people's beliefs and practices is an attempt to do theology in an African way as well as to understand the Christian Faith in terms of death and the dead. In the pervasive influence and challenge of the Christian message to Africans, Effutus not excepted, and demand upon their individual lives and their relationships with one another; in countless personal and group decisions made, and lives actually lived very differently from what they would otherwise have been, in the new high hopes and aspirations for individual and social destiny which it has awakened; in the sheer excellence of human performance in devotion and courageous, self-sacrificing service to others, and yet in other ways, Christianity still plays a role and exerts a force in the Effutu Traditional Area in particular and Ghanaians' way of life in general. This is none the less real and significant because Christianity eludes full and conclusive analysis. For instance, questions relating to the understanding of death; funeral rites; the relationship between the living and the dead - all have been issues of tension between African and the west. As a result there is widespread readiness today to repudiate the missionary past by the Africans who for more than a century now, have been doing theology regarding death and the dead in a strange language, in strange thought forms, in a strange ideology. African theology and especially that of death and the dead is at the crossroad. In some sense it finds some 'natural' affinities with Liberation Theology and historically, as far as Christ's death is concerned, could be connected with western theology. Yet, while it may and should attempt to draw from the richness of both theologies, African theology of the dead should guard against capitulating to either of those forms. It must be dynamic, ready to change and address itself to all situations in time and space. It should be liberating, freeing mankind from all chains, including social, racial, economic, cultural, and even confessional domination. In short, the primary concern of African theology and especially that of death and the dead must be the proclamation and 'incarnation' of the message that "Now we no longer believe because of what you told us; we have heard him ourselves and we know that he really is the Saviour of the world" (John 4/42), through his suffering and death, wrath 'and judgement - all working on behalf of man and his reconciliation.The mythology of death in the Old TestamentBurns, John Barclayhttps://hdl.handle.net/10023/135462019-03-29T13:49:59Z1970-01-01T00:00:00ZThe Preface examines the concept of life in the Old Testament which is discovered to be centred firmly on this world; special reference is made to life in the Wisdom Literature. Death at the end of a long and full life was accepted with resignation. Despite the paucity of references to death and the underworld in the Old Testament, there are passages which contain references to the mythology of death. The first chapter provides a background by reviewing the relevant aspects of the mythology of death in Egypt, Mesopotamia and Canaan. Chapter 2 lists the names for the underworld in the Old Testament end considers the mythological allusions which contain references to the location and characteristics of the underworld. Chapter 3 discusses the dwellers in the underworld. The words rp'um in the Ugaritic texts and rp'm in Phoenician inscriptions are surveyed as a background to rephaim in the Old Testament, The practices of necromancy and tomb-offerings are considered and it is concluded that while popular practice condoned them, official religion condemned them. In the fourth chapter the relation between the world ocean and the nether world is set out. As in the rest of the Ancient Near East the underworld was represented as lying in the depths of the ocean at the foot of the pillars which supported the earth. The deceased had to traverse this ocean on his way to the underworld. Chapter 5 deals with the concept of Sheol as a monster with gaping jaws and an insatiable appetite. This figure owes its ultimate origin to the Ugaritic god of death, Mot, whose ravenous appetite was proverbial. The sixth chapter surveys the personifications of death as a hunter, a shepherd and a robber. The powers of the underworld such as Abaddon, Sheol, Death the King of Terrors and the First-born of Death are discussed. In conclusion, it is observed that the mythological allusions are fragmented and moribund, serving, for the most part, a literary purpose within the context of the Old Testament. Death was an experience which meant the cessation of all life.
1970-01-01T00:00:00ZBurns, John BarclayThe Preface examines the concept of life in the Old Testament which is discovered to be centred firmly on this world; special reference is made to life in the Wisdom Literature. Death at the end of a long and full life was accepted with resignation. Despite the paucity of references to death and the underworld in the Old Testament, there are passages which contain references to the mythology of death. The first chapter provides a background by reviewing the relevant aspects of the mythology of death in Egypt, Mesopotamia and Canaan. Chapter 2 lists the names for the underworld in the Old Testament end considers the mythological allusions which contain references to the location and characteristics of the underworld. Chapter 3 discusses the dwellers in the underworld. The words rp'um in the Ugaritic texts and rp'm in Phoenician inscriptions are surveyed as a background to rephaim in the Old Testament, The practices of necromancy and tomb-offerings are considered and it is concluded that while popular practice condoned them, official religion condemned them. In the fourth chapter the relation between the world ocean and the nether world is set out. As in the rest of the Ancient Near East the underworld was represented as lying in the depths of the ocean at the foot of the pillars which supported the earth. The deceased had to traverse this ocean on his way to the underworld. Chapter 5 deals with the concept of Sheol as a monster with gaping jaws and an insatiable appetite. This figure owes its ultimate origin to the Ugaritic god of death, Mot, whose ravenous appetite was proverbial. The sixth chapter surveys the personifications of death as a hunter, a shepherd and a robber. The powers of the underworld such as Abaddon, Sheol, Death the King of Terrors and the First-born of Death are discussed. In conclusion, it is observed that the mythological allusions are fragmented and moribund, serving, for the most part, a literary purpose within the context of the Old Testament. Death was an experience which meant the cessation of all life.The revelation of the Qur'ān text and its preservationAwang, Che Omar Hajihttps://hdl.handle.net/10023/135442019-03-29T13:41:42Z1989-07-01T00:00:00ZThis study deals with the revelation of the Qur'ān text and its preservation during the lifetime of the Prophet and its compilation in the reign of Abū Bakr and further, the second compilation by ʿUthmān which was considered as the complete and authentic text of the Qur'ān. The study consists of five chapters. In chapter one we try to demonstrate the need of people to be together in a good society which preserve the law and order. In order to keep people in law and order, the Qur'ān gives its unique suggestion and solution that people must be mu'addab (well- behaved). In this connection certain principles of law are introduced. Chapter two examines the nature of seven aḥruf in which the Qur'ān was revealed and we come to a conclusion that seven aḥruf is no more than variant readings of the Qur'an in a loose sense. Chapter three deals with the problem of preservation of the Qur'an in pre-Uthmānic time as well as its compilation. The compilation were based on the memory of the companions as well as from the written muṣhaf of individuals. In chapter four we discuss the theory of naskh of the Qur'an. The difficulty to determine abrogated verses has produced a lot of alleged abrogated verses which seem to be different from one scholar to another. As a matter of fact, naskh is very important because the contradictory verses would spoil the completeness and trustworthiness of the Qur'ān and naskh is the only way to solve the problem. In the last chapter, we discuss how the Qur'an was transmitted generation by generation and the idea of teaching methods which lie in it. Though it was revealed hundreds of years ago its teachings are still dominant and the methods of educating people suggested by it are still applicable.
1989-07-01T00:00:00ZAwang, Che Omar HajiThis study deals with the revelation of the Qur'ān text and its preservation during the lifetime of the Prophet and its compilation in the reign of Abū Bakr and further, the second compilation by ʿUthmān which was considered as the complete and authentic text of the Qur'ān. The study consists of five chapters. In chapter one we try to demonstrate the need of people to be together in a good society which preserve the law and order. In order to keep people in law and order, the Qur'ān gives its unique suggestion and solution that people must be mu'addab (well- behaved). In this connection certain principles of law are introduced. Chapter two examines the nature of seven aḥruf in which the Qur'ān was revealed and we come to a conclusion that seven aḥruf is no more than variant readings of the Qur'an in a loose sense. Chapter three deals with the problem of preservation of the Qur'an in pre-Uthmānic time as well as its compilation. The compilation were based on the memory of the companions as well as from the written muṣhaf of individuals. In chapter four we discuss the theory of naskh of the Qur'an. The difficulty to determine abrogated verses has produced a lot of alleged abrogated verses which seem to be different from one scholar to another. As a matter of fact, naskh is very important because the contradictory verses would spoil the completeness and trustworthiness of the Qur'ān and naskh is the only way to solve the problem. In the last chapter, we discuss how the Qur'an was transmitted generation by generation and the idea of teaching methods which lie in it. Though it was revealed hundreds of years ago its teachings are still dominant and the methods of educating people suggested by it are still applicable.Memory in the New Creation : a critical response to Miroslav Volf's eschatological forgettingMcArthur, M. Janehttps://hdl.handle.net/10023/135432019-03-29T13:48:42Z2004-01-01T00:00:00ZIn this thesis I respond to Miroslav Volfs proposal that in the eschaton painful memories will be forgotten in order not to detract from the joy of the New Creation. Through consideration of the constitution of personal identity and memory I will show that his proposal is problematic if, in the New Creation, persons are to be continuous with themselves. In my chapter on forgiveness I show that that it is possible, through forgiveness, for people to come to remember even the most painful of experiences without experiencing pain anew, I will show that painful memories can be healed and transformed, and thus that eschatological forgetting is not necessary. I will argue in the final chapter that, just as in his resurrection body Christ bore scars of the crucifixion, so in the New Creation we too will bear scars from our earthly lives. The main sources in the chapter on personal identity are John Macmurray, Alastair McFadyen and, to a lesser extent, Paul Ricoeur. The work of Gregory Jones is significant in chapters 2 and 3 (looking at memory and forgiveness respectively). In chapter 4 (New Creation) I have drawn on the work of Jurgen Moltmann as well as that of Bauckham and Hart.
2004-01-01T00:00:00ZMcArthur, M. JaneIn this thesis I respond to Miroslav Volfs proposal that in the eschaton painful memories will be forgotten in order not to detract from the joy of the New Creation. Through consideration of the constitution of personal identity and memory I will show that his proposal is problematic if, in the New Creation, persons are to be continuous with themselves. In my chapter on forgiveness I show that that it is possible, through forgiveness, for people to come to remember even the most painful of experiences without experiencing pain anew, I will show that painful memories can be healed and transformed, and thus that eschatological forgetting is not necessary. I will argue in the final chapter that, just as in his resurrection body Christ bore scars of the crucifixion, so in the New Creation we too will bear scars from our earthly lives. The main sources in the chapter on personal identity are John Macmurray, Alastair McFadyen and, to a lesser extent, Paul Ricoeur. The work of Gregory Jones is significant in chapters 2 and 3 (looking at memory and forgiveness respectively). In chapter 4 (New Creation) I have drawn on the work of Jurgen Moltmann as well as that of Bauckham and Hart.Towards a non-religious interpretationShackleton, Scott James Sinclairhttps://hdl.handle.net/10023/135422019-03-29T13:52:52Z2003-01-01T00:00:00ZThe aim of this work is to answer some of the questions left us by Dietrich Bonhoeffer, the German theologian and pastor. Prior to his execution by the Nazi regime on 9th April 1945, Bonhoeffer wrote a series of letters to his friend Eberhard Bethge from Tegel Prison, Berlin. In these letters he examined notions of a non-religious Christianity and he wrote out a short outline for a book, sadly never to be written, which would expand on these religion-less thoughts. It is to the vacuum left, by the book that was never written, that this work aims to address itself and fill. There have of course been other works dedicated to such a cause but none have addressed fully the situational theology which gave rise to such thought, with especial consideration given to a ministry and theology of chaplaincy as a backdrop. Thus, this work identifies a correlation of theology and practice between chaplains from the First World War and today, to Bonhoeffer. Religion-less Christianity arose within a climate of war and collapse within the institutional churches in Germany. This situation plunged individual ministries into a deep unknown, for which Bonhoeffer sought an answer. For Bonhoeffer, it would lead to direct opposition of government and church, fighting specifically for the cause of the Jews. For Studdert Kennedy the deep unknown was experienced on the fields of the Western Front and for the commando chaplains, our work would send us to places such as the Falkland Islands, Kuwait, Northern Ireland, Kosovo, Nicaragua and Afghanistan. This work shows the link between situation and thought through these biographical studies, revealing the roots which allowed the thought of religion-less Christianity to grow in the earth of war for Dietrich Bonhoeffer. The worth of this research is that it shows a way forward for ministry today, towards the new millennium, postmodern individual. It records examples of vibrant and truly ecumenical team ministries which flourish during a war fighting situation, underpinned throughout by a sound spiritual discipline. Here we learn what makes ecumenical team ministries truly flourish, in an environment of genuine trust and reliance. A common thread emerges in this study, as advocated by those clergymen examined in this work, working on the margins of society for the institutional church in the last century. We learn that to be successful in a postmodern era, the church must avoid past mistakes and any changes to be made, must be critiqued against the thoughts of Kennedy, Bonhoeffer and George MacLeod. This work concludes that real ministry, to ones community, is what truly matters, underpinned by a sound theology of the cross and strengthened by a maintenance of a spiritual discipline amongst ecumenical team ministries. It holds up the importance of the recognition of the orders of ministry between the churches, as being the final action which leads us towards a true understanding of Bonhoeffer's non-religious interpretation.
2003-01-01T00:00:00ZShackleton, Scott James SinclairThe aim of this work is to answer some of the questions left us by Dietrich Bonhoeffer, the German theologian and pastor. Prior to his execution by the Nazi regime on 9th April 1945, Bonhoeffer wrote a series of letters to his friend Eberhard Bethge from Tegel Prison, Berlin. In these letters he examined notions of a non-religious Christianity and he wrote out a short outline for a book, sadly never to be written, which would expand on these religion-less thoughts. It is to the vacuum left, by the book that was never written, that this work aims to address itself and fill. There have of course been other works dedicated to such a cause but none have addressed fully the situational theology which gave rise to such thought, with especial consideration given to a ministry and theology of chaplaincy as a backdrop. Thus, this work identifies a correlation of theology and practice between chaplains from the First World War and today, to Bonhoeffer. Religion-less Christianity arose within a climate of war and collapse within the institutional churches in Germany. This situation plunged individual ministries into a deep unknown, for which Bonhoeffer sought an answer. For Bonhoeffer, it would lead to direct opposition of government and church, fighting specifically for the cause of the Jews. For Studdert Kennedy the deep unknown was experienced on the fields of the Western Front and for the commando chaplains, our work would send us to places such as the Falkland Islands, Kuwait, Northern Ireland, Kosovo, Nicaragua and Afghanistan. This work shows the link between situation and thought through these biographical studies, revealing the roots which allowed the thought of religion-less Christianity to grow in the earth of war for Dietrich Bonhoeffer. The worth of this research is that it shows a way forward for ministry today, towards the new millennium, postmodern individual. It records examples of vibrant and truly ecumenical team ministries which flourish during a war fighting situation, underpinned throughout by a sound spiritual discipline. Here we learn what makes ecumenical team ministries truly flourish, in an environment of genuine trust and reliance. A common thread emerges in this study, as advocated by those clergymen examined in this work, working on the margins of society for the institutional church in the last century. We learn that to be successful in a postmodern era, the church must avoid past mistakes and any changes to be made, must be critiqued against the thoughts of Kennedy, Bonhoeffer and George MacLeod. This work concludes that real ministry, to ones community, is what truly matters, underpinned by a sound theology of the cross and strengthened by a maintenance of a spiritual discipline amongst ecumenical team ministries. It holds up the importance of the recognition of the orders of ministry between the churches, as being the final action which leads us towards a true understanding of Bonhoeffer's non-religious interpretation.The role of secular discourse in theological anthropology and the doctrine of sin : a comparative study of Alistair McFadyen and Karl BarthRussell, Edward J. N.https://hdl.handle.net/10023/135412019-03-29T13:43:31Z2003-01-01T00:00:00ZContemporary theology increasingly is concerned with 'inter-disciplinary dialogue'. There has, however, been little work done on the under-girding structures of such a dialogue. The central concern of this thesis is to explore the methodological foundations for the relation between 'theology' and 'secular discourse'. Although there are many possibilities for testing the relation between theology and secular discourse, theological anthropology and the doctrine of sin are used as the primary testing grounds because they are central to the concerns of much contemporary systematic theology as well as being areas to which the secular world has much to contribute. Alistair McFadyen's and Karl Barth's work in these areas is adopted as the particular focus of the thesis. Together their work offers a rich environment for analysing the methodological issues at stake in the relationship between theology and secular discourse. The primary aim of the thesis is to offer an approach to interdisciplinary dialogue which maintains 'the priority of God' in theological method whilst recognising that engagement with secular discourse enables theology 'to do its job better'. Drawing from McFadyen's and Barth's work in theological anthropology and the doctrine of sin, some methodological foundations for structuring the relation between theology and secular discourse are laid out and stated in a more widely applicable form.
2003-01-01T00:00:00ZRussell, Edward J. N.Contemporary theology increasingly is concerned with 'inter-disciplinary dialogue'. There has, however, been little work done on the under-girding structures of such a dialogue. The central concern of this thesis is to explore the methodological foundations for the relation between 'theology' and 'secular discourse'. Although there are many possibilities for testing the relation between theology and secular discourse, theological anthropology and the doctrine of sin are used as the primary testing grounds because they are central to the concerns of much contemporary systematic theology as well as being areas to which the secular world has much to contribute. Alistair McFadyen's and Karl Barth's work in these areas is adopted as the particular focus of the thesis. Together their work offers a rich environment for analysing the methodological issues at stake in the relationship between theology and secular discourse. The primary aim of the thesis is to offer an approach to interdisciplinary dialogue which maintains 'the priority of God' in theological method whilst recognising that engagement with secular discourse enables theology 'to do its job better'. Drawing from McFadyen's and Barth's work in theological anthropology and the doctrine of sin, some methodological foundations for structuring the relation between theology and secular discourse are laid out and stated in a more widely applicable form.Prolegomena to a theological theory of justice : a comparative study of Catholic and Protestant anthropological foundations for political-economic justice with special reference to Karol WojtylaSmith, Stephaniehttps://hdl.handle.net/10023/135402019-03-29T13:45:54Z2003-01-01T00:00:00ZThis work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.
2003-01-01T00:00:00ZSmith, StephanieThis work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.Jesus the Galilean in his First Century context : a little tradition perspectiveMoran, Maureenhttps://hdl.handle.net/10023/135282019-03-29T13:47:10Z2001-01-01T00:00:00ZMore than two thousand years after his death the words and deeds of Jesus of Nazareth are still proclaimed, listened to and believed in. They form a part of the Great Tradition of Christianity in which Jesus is perceived as both "fully human and fully divine". In first century CE Palestine, however, they functioned very differently. In this thesis we seek to re-root Jesus of Nazareth, his teachings and his actions, in his first century Galilean context. In Chapter One of this study, we therefore examine Galilee, its economic, political, religious and social makeup in order not merely to provide a framework for Jesus' ministry, but rather to determine the milieu in which he was socialised and formed. The Galilee into which Jesus was acculturated was not, we conclude, a Hellenised region of trading and opportunity, as some modem scholars have suggested, but a land in which the peasantry struggled to meet their subsistence needs and in which an increasing number were forced into the forfeiture of their patrimonial land. In this light, we turn our attention, in our second chapter, to forms of non-elite resistance to elite oppression. We describe five forms of non-elite response. Everyday Forms of Peasant Resistance, Social Banditry, The City Mob, Prophecy and Prophet Led Movements and Messiah/Deliverer Led Movements, each of which, we argue, coheres with the values inherent in the little tradition of the peasantry. The Prophet and Messiah Led Movements prove particularly significant in so far as they also provide the categories within which Jesus' social identity could be understood. In Chapter Three we reconsider four of Jesus' parables illustrating the extent to which they reflect the little tradition themes of reversal, abundance and condemnation of an exploitative elite. Similarly, we present his healings as a challenge to the religious elites' manipulation of the purity and debt codes, and his exorcisms as a condemnation of a social system which leaves the marginalised more vulnerable to demon possession. His practice of table fellowship with tax collectors and sinners not only foreshadows the messianic banquet, it also demonstrates the little tradition value of reversal (Chapter Four). In Chapter Five we illustrate that through his action in the Jerusalem temple, Jesus condemns the oppressive behaviour of the socio-religious elite and offers a new vision of the temple as a 'house of prayer' built on the values of the kingdom of God. The trial and crucifixion of Jesus, we present as the elite response (Chapter Six). The words and deeds of Jesus of Nazareth and his identification by at least some of his followers with the social role of messiah provoked the ire of the Judean elite. They also, we contend, led the Roman authorities to crucify him as 'King of the Judeans'.
2001-01-01T00:00:00ZMoran, MaureenMore than two thousand years after his death the words and deeds of Jesus of Nazareth are still proclaimed, listened to and believed in. They form a part of the Great Tradition of Christianity in which Jesus is perceived as both "fully human and fully divine". In first century CE Palestine, however, they functioned very differently. In this thesis we seek to re-root Jesus of Nazareth, his teachings and his actions, in his first century Galilean context. In Chapter One of this study, we therefore examine Galilee, its economic, political, religious and social makeup in order not merely to provide a framework for Jesus' ministry, but rather to determine the milieu in which he was socialised and formed. The Galilee into which Jesus was acculturated was not, we conclude, a Hellenised region of trading and opportunity, as some modem scholars have suggested, but a land in which the peasantry struggled to meet their subsistence needs and in which an increasing number were forced into the forfeiture of their patrimonial land. In this light, we turn our attention, in our second chapter, to forms of non-elite resistance to elite oppression. We describe five forms of non-elite response. Everyday Forms of Peasant Resistance, Social Banditry, The City Mob, Prophecy and Prophet Led Movements and Messiah/Deliverer Led Movements, each of which, we argue, coheres with the values inherent in the little tradition of the peasantry. The Prophet and Messiah Led Movements prove particularly significant in so far as they also provide the categories within which Jesus' social identity could be understood. In Chapter Three we reconsider four of Jesus' parables illustrating the extent to which they reflect the little tradition themes of reversal, abundance and condemnation of an exploitative elite. Similarly, we present his healings as a challenge to the religious elites' manipulation of the purity and debt codes, and his exorcisms as a condemnation of a social system which leaves the marginalised more vulnerable to demon possession. His practice of table fellowship with tax collectors and sinners not only foreshadows the messianic banquet, it also demonstrates the little tradition value of reversal (Chapter Four). In Chapter Five we illustrate that through his action in the Jerusalem temple, Jesus condemns the oppressive behaviour of the socio-religious elite and offers a new vision of the temple as a 'house of prayer' built on the values of the kingdom of God. The trial and crucifixion of Jesus, we present as the elite response (Chapter Six). The words and deeds of Jesus of Nazareth and his identification by at least some of his followers with the social role of messiah provoked the ire of the Judean elite. They also, we contend, led the Roman authorities to crucify him as 'King of the Judeans'.The fulfilment of filial piety : the development of Korean Protestantism and the shape of a theology of filial pietyKim, Eun Chulhttps://hdl.handle.net/10023/135272019-03-29T13:42:28Z2001-01-01T00:00:00ZThis thesis attempts to bring an amalgam of cultural, biblical, missiological and theological approaches to the theme of filial piety, to illuminate the development of Korean Protestantism and to shape a theology of filial piety. The work is divided into six chapters. Chapter One searches for the central theme in the Confucian Classics. The question of what is the central theme is an on-going debate among Confucian scholars. A lengthy discussion shows that filial piety is the central theme. Chapter Two argues that filial piety in early Korean literature was in continuity with the filial piety of the Confucian Classics and was used as a discontinuity with Buddhism. Chapter Three investigates how ancestor worship weakened in Korean culture and how Christian and biblical narratives deal with ancestor worship. This controversial issue is discussed in terms of the Confucian Classics and early Korean literature, and sociological, Christian and biblical perspectives. Chapter Four attempts to show that filial piety towards Yahweh in the Old Testament is in continuity with filial piety in the Confucian Classics and early Korean literature. It is argued why and how filial piety towards Yahweh the Father is emphasised within six books. Exodus, Deuteronomy, Isaiah, Jeremiah, Hosea and Malachi. Chapter Five examines the filial piety of Jesus in the Four Gospels as an aspect of imitatio Christi. For this examination two questions are asked: (i) to what extent does the filial respect of Jesus towards his human parents relate to the filial piety of Jesus towards the Father? (ii) To what extent does the filial piety of Jesus towards the Father affect his disciples in their filial piety towards the Father? Chapter Six shapes a theology of filial piety as a consequence of chapters two to five and a contribution to a new Korean theology. In shaping this new theology as an authentic local theology a proper model is necessary. The models of two scholars (Robert J. Schreiter and Stephen B. Bevans) are examined to create a better model, which consists of two criteria (cultural relevance and biblical faithfulness). These criteria are used for the shape of a new local theology. Based upon these criteria, a basic outline of a theology of filial piety is established. This theological formation connects cultural relevance as discussed in chapters one and two, and biblical faithfulness as in chapters four, five and some portions of chapter six.
2001-01-01T00:00:00ZKim, Eun ChulThis thesis attempts to bring an amalgam of cultural, biblical, missiological and theological approaches to the theme of filial piety, to illuminate the development of Korean Protestantism and to shape a theology of filial piety. The work is divided into six chapters. Chapter One searches for the central theme in the Confucian Classics. The question of what is the central theme is an on-going debate among Confucian scholars. A lengthy discussion shows that filial piety is the central theme. Chapter Two argues that filial piety in early Korean literature was in continuity with the filial piety of the Confucian Classics and was used as a discontinuity with Buddhism. Chapter Three investigates how ancestor worship weakened in Korean culture and how Christian and biblical narratives deal with ancestor worship. This controversial issue is discussed in terms of the Confucian Classics and early Korean literature, and sociological, Christian and biblical perspectives. Chapter Four attempts to show that filial piety towards Yahweh in the Old Testament is in continuity with filial piety in the Confucian Classics and early Korean literature. It is argued why and how filial piety towards Yahweh the Father is emphasised within six books. Exodus, Deuteronomy, Isaiah, Jeremiah, Hosea and Malachi. Chapter Five examines the filial piety of Jesus in the Four Gospels as an aspect of imitatio Christi. For this examination two questions are asked: (i) to what extent does the filial respect of Jesus towards his human parents relate to the filial piety of Jesus towards the Father? (ii) To what extent does the filial piety of Jesus towards the Father affect his disciples in their filial piety towards the Father? Chapter Six shapes a theology of filial piety as a consequence of chapters two to five and a contribution to a new Korean theology. In shaping this new theology as an authentic local theology a proper model is necessary. The models of two scholars (Robert J. Schreiter and Stephen B. Bevans) are examined to create a better model, which consists of two criteria (cultural relevance and biblical faithfulness). These criteria are used for the shape of a new local theology. Based upon these criteria, a basic outline of a theology of filial piety is established. This theological formation connects cultural relevance as discussed in chapters one and two, and biblical faithfulness as in chapters four, five and some portions of chapter six.Responsive and imaginative participation in divine revelation with particular reference to the epistemology of Michael PolanyiClark, Tonyhttps://hdl.handle.net/10023/135262019-03-29T13:40:57Z2005-01-01T00:00:00ZThe Christian church proclaims that God has made himself known. It is the task of a doctrine of revelation to offer an account of this claim. In this thesis we take Karl Barth's doctrine of the Word of God as our point of departure. In critical engagement with it we address weaknesses in Barth's work and suggest some corrective strategies. In particular, we deal with his tendency to understate human participation in the event in which God makes himself known. In attempting to develop the doctrine we draw substantially upon the epistemological work of Michael Polanyi, a philosopher who articulated, with considerable clarity, the forms of participation out of which knowledge arises. One of the most innovative aspects of Polanyi's work is his theory of tacit knowledge. In this he demonstrates how our conceptual understanding arises out of our 'indwelling' of knowledge upon which we depend but can articulate only in part, if at all. This knowledge, or 'know-how', is established, in various ways, in and through our participation in life contexts. We reflect upon our participation in some aspects of the ecclesial context, with which we are primarily concerned, including sacramental practice and the place of music in worship. The thesis explores how Polanyi's insights illuminate the task of articulating a doctrine of revelation in which human participation is appropriately acknowledged. The last chapter deals with the question of imagination and makes explicit some themes which have been implicit throughout the thesis. We suggest that our participation in revelation is necessarily imaginative, and that God, in making himself known, appeals to our imagination. The thesis does not seek to draw the themes it explores to a conclusion, but suggests trajectories of reflection in which we can further explore our responsive and imaginative participation in revelation.
2005-01-01T00:00:00ZClark, TonyThe Christian church proclaims that God has made himself known. It is the task of a doctrine of revelation to offer an account of this claim. In this thesis we take Karl Barth's doctrine of the Word of God as our point of departure. In critical engagement with it we address weaknesses in Barth's work and suggest some corrective strategies. In particular, we deal with his tendency to understate human participation in the event in which God makes himself known. In attempting to develop the doctrine we draw substantially upon the epistemological work of Michael Polanyi, a philosopher who articulated, with considerable clarity, the forms of participation out of which knowledge arises. One of the most innovative aspects of Polanyi's work is his theory of tacit knowledge. In this he demonstrates how our conceptual understanding arises out of our 'indwelling' of knowledge upon which we depend but can articulate only in part, if at all. This knowledge, or 'know-how', is established, in various ways, in and through our participation in life contexts. We reflect upon our participation in some aspects of the ecclesial context, with which we are primarily concerned, including sacramental practice and the place of music in worship. The thesis explores how Polanyi's insights illuminate the task of articulating a doctrine of revelation in which human participation is appropriately acknowledged. The last chapter deals with the question of imagination and makes explicit some themes which have been implicit throughout the thesis. We suggest that our participation in revelation is necessarily imaginative, and that God, in making himself known, appeals to our imagination. The thesis does not seek to draw the themes it explores to a conclusion, but suggests trajectories of reflection in which we can further explore our responsive and imaginative participation in revelation.The relational phenomenological pneumatology of James E. Loder : providing new frameworks for the Christian lifeKovacs, Kenneth Edwardhttps://hdl.handle.net/10023/135252019-03-29T13:43:27Z2002-01-01T00:00:00ZThe theological writings of James E. Loder, Jr. (1931-2001) require a wider audience. For more than forty years he developed and exercised an interdisciplinary methodology that identified patterns of correlation in the fields of fields of psychology, educational theory, phenomenology, epistemology, and physics producing a powerful theological vision that centers around the person and work of the Holy Spirit engaging and transforming human life. At his untimely death in November, 2001, Loder was the Mary D. Synnott Professor of the Philosophy of Christian Education at the Princeton Theological Seminary, Princeton, New Jersey (U. S. A.), where he lectured primarily in the areas of human development and the philosophy of education. If Loder is known at all, he is recognized for his work in the area of practical theology, especially among church educators. Even in the discipline of practical theology his work is largely unknown and has yet to receive the recognition it deserves from systematic theologians, biblical scholars, as well as clergy and laity. It is my hope to help change this. The purpose of this thesis is to introduce and examine, explore and decipher the complexity of Loder's thought in order to make it more accessible to a wider public. This important task is done in service to the broader goal of demonstrating that Loder's work, particularly his pneumatology, is of inestimable value to the discipline of theology and theology's service to the work of the church. At the core of Loder's work is an epistemological, psycho-spiritual framework that I characterize as a relational phenomenological pneumatology. The Christian life is preeminently relational, distinguished by a relationship with God constituted by Jesus Christ, and sustained by the Holy Spirit. The relation, Loder claims, takes place in and through the life of the Holy Spirit who operates within a complementary relationship with the human spirit, in what he describes as the analogia spiritus: an intimate, transformational interrelation of the Holy Spirit and the human spirit. The Holy Spirit, intimately connected to the person and work of Christ, takes up and extends the work begun in the incarnation by enfleshing the presence of Christ in the life of an individual in ways that are transformationally Christomorphic. What makes Loder's work unique is the way he articulates a theology of the Holy Spirit that incorporates a firm grasp of the way the self participates in and comes to have a knowledge of itself, the world, and God. It is precisely the logic of this dynamic, I would argue, that has extraordinary implications for the way we articulate the Christian experience. My thesis, therefore, is that Loder's relational phenomenological pneumatology contains rich and principally unrecognized resources for providing new frameworks for the Christian life.
2002-01-01T00:00:00ZKovacs, Kenneth EdwardThe theological writings of James E. Loder, Jr. (1931-2001) require a wider audience. For more than forty years he developed and exercised an interdisciplinary methodology that identified patterns of correlation in the fields of fields of psychology, educational theory, phenomenology, epistemology, and physics producing a powerful theological vision that centers around the person and work of the Holy Spirit engaging and transforming human life. At his untimely death in November, 2001, Loder was the Mary D. Synnott Professor of the Philosophy of Christian Education at the Princeton Theological Seminary, Princeton, New Jersey (U. S. A.), where he lectured primarily in the areas of human development and the philosophy of education. If Loder is known at all, he is recognized for his work in the area of practical theology, especially among church educators. Even in the discipline of practical theology his work is largely unknown and has yet to receive the recognition it deserves from systematic theologians, biblical scholars, as well as clergy and laity. It is my hope to help change this. The purpose of this thesis is to introduce and examine, explore and decipher the complexity of Loder's thought in order to make it more accessible to a wider public. This important task is done in service to the broader goal of demonstrating that Loder's work, particularly his pneumatology, is of inestimable value to the discipline of theology and theology's service to the work of the church. At the core of Loder's work is an epistemological, psycho-spiritual framework that I characterize as a relational phenomenological pneumatology. The Christian life is preeminently relational, distinguished by a relationship with God constituted by Jesus Christ, and sustained by the Holy Spirit. The relation, Loder claims, takes place in and through the life of the Holy Spirit who operates within a complementary relationship with the human spirit, in what he describes as the analogia spiritus: an intimate, transformational interrelation of the Holy Spirit and the human spirit. The Holy Spirit, intimately connected to the person and work of Christ, takes up and extends the work begun in the incarnation by enfleshing the presence of Christ in the life of an individual in ways that are transformationally Christomorphic. What makes Loder's work unique is the way he articulates a theology of the Holy Spirit that incorporates a firm grasp of the way the self participates in and comes to have a knowledge of itself, the world, and God. It is precisely the logic of this dynamic, I would argue, that has extraordinary implications for the way we articulate the Christian experience. My thesis, therefore, is that Loder's relational phenomenological pneumatology contains rich and principally unrecognized resources for providing new frameworks for the Christian life.'The way things truly are' : the methodology and relational ontology of Elizabeth A. JohnsonNordling, Cherith Feehttps://hdl.handle.net/10023/135242019-03-29T13:40:02Z2003-01-01T00:00:00ZThis thesis seeks to examine and critique the transcendental feminist methodology and Trinitarian theology of Elizabeth A. Johnson. We will focus on four central, recurring themes that emerge out of her corpus, paying particular attention to how she assimilates these in She Who Is. They are: Johnson's feminist methodology and epistemology, her transcendental anthropology and epistemology, her panentheistic, relational ontology and her feminist 'Trinitarian' God-talk. The thesis will consist of four chapters, which will focus on these four main themes, and a conclusion. Chapter one will look specifically at the Johnson's modern, Catholic reformist feminist methodology and epistemology, which prioritise both the category of experience and the ontological principle of relation. The chapter will conclude with a brief summary of a few feminists who have defined their theological positions in direct opposition to Barth's view of Trinitarian revelation and language, and compare them to Johnson. Chapter Two will deal specifically with Johnson's embrace of Karl Rahner's transcendental metaphysics and her attempt to integrate this anthropology and ontological epistemology with feminist anthropology and epistemology. We will also highlight the various 'dilemmas of difference' Johnson faces in her use of conflicting appeals to experience. Chapter Three will analyse and critique her panentheistic, relational ontology with specific attention paid to her re-schematization of traditional Trinitarian theology and Christology. Barth's theology is used in part to critique Johnson's assertions at this point. In Chapter Four, we analyse Johnson's 'analogical' and 'symbolic' approach to God-talk to determine whether it is safeguarded from univocity, as she intends. We also raise-the question of whether she is kept from the potential equivocity that threatens her agnostic approach. In conclusion, we will summarise our response to the naturally emerging questions of the thesis, assess Johnson's approach overall and raise whatever questions we believe still remain.
2003-01-01T00:00:00ZNordling, Cherith FeeThis thesis seeks to examine and critique the transcendental feminist methodology and Trinitarian theology of Elizabeth A. Johnson. We will focus on four central, recurring themes that emerge out of her corpus, paying particular attention to how she assimilates these in She Who Is. They are: Johnson's feminist methodology and epistemology, her transcendental anthropology and epistemology, her panentheistic, relational ontology and her feminist 'Trinitarian' God-talk. The thesis will consist of four chapters, which will focus on these four main themes, and a conclusion. Chapter one will look specifically at the Johnson's modern, Catholic reformist feminist methodology and epistemology, which prioritise both the category of experience and the ontological principle of relation. The chapter will conclude with a brief summary of a few feminists who have defined their theological positions in direct opposition to Barth's view of Trinitarian revelation and language, and compare them to Johnson. Chapter Two will deal specifically with Johnson's embrace of Karl Rahner's transcendental metaphysics and her attempt to integrate this anthropology and ontological epistemology with feminist anthropology and epistemology. We will also highlight the various 'dilemmas of difference' Johnson faces in her use of conflicting appeals to experience. Chapter Three will analyse and critique her panentheistic, relational ontology with specific attention paid to her re-schematization of traditional Trinitarian theology and Christology. Barth's theology is used in part to critique Johnson's assertions at this point. In Chapter Four, we analyse Johnson's 'analogical' and 'symbolic' approach to God-talk to determine whether it is safeguarded from univocity, as she intends. We also raise-the question of whether she is kept from the potential equivocity that threatens her agnostic approach. In conclusion, we will summarise our response to the naturally emerging questions of the thesis, assess Johnson's approach overall and raise whatever questions we believe still remain.The Qur'ānic exegesis of Abū 'Ubaid al-Qāsim bin Sallām which is preserved by al-Tabarī in his 'Tafsīr jāmi' al-Bayān'Abdullah, Fatimahhttps://hdl.handle.net/10023/135232019-03-29T13:47:24Z1992-07-01T00:00:00Z1992-07-01T00:00:00ZAbdullah, FatimahThe Hebrew tradition of 'holy war', with special reference to the Qumran 'Battle Scroll'Whitton, Jameshttps://hdl.handle.net/10023/135182019-03-29T13:47:33Z1979-07-01T00:00:00ZAt the outset it is necessary to examine the origins and development of holy war in the Old Testament. Here aspects of war practice form the basis of an extensive conceptual and ideological presentation. Sacral ordinances govern the inauguration, conduct and conclusion of battle. The sacral nature of war is seen in the characterisation of the warrior-state as one of ritual purity and consecration. Essential for the raison d'etre of holy war is the portrayal of Yahweh as warrior. The ideology of holy war is epitomised in the concept: ''the battle is the Lord's". The Old Testament presentation reaches its climax in the liturgical emphasis of 2 Chronicles 20. That holy war could be revived at a much later period is seen in the historical circumstances of the Maccabaean Revolt. In the accounts of First and Second Maccabees there is evidence of the taking up of the constant elements of the Old Testament holy war tradition. A central feature for the writer of First Maccabees is the pre-battle assembly at Mizpah. The contingent of Hasidaeans in the Maccabaean army indicates a revival of the concept of the consecrated warrior. In the Maccabaean narratives great importance attaches to war-speech, prayer and appeal for divine help. As a military manual the Qumran Battle Scroll is without parallel in Hebrew literature. Most notably the compilation combines a sacerdotal emphasis with practical details of military organisation and procedure. An eschatological tone predominates. The sacral character of the war and cultic requirements for the warriors are indicated. Divine intervention is also evident. Motifs and concepts of the Old Testament holy war tradition as well as aspects of ancient war practice are taken up. At the same time substantial development and extension of the Old Testament material is presented. The following features are unique; the elaborate system of trumpet signals, the combined' use of trumpets and horns in battle, the provision of inscriptions, the role of priests in battle, hymnic and liturgical material, and a cosmic-apocalyptic dimension which portrays a battle-force of angels and men. Certain aspects of the Scroll's emphasis may reflect the historical situation in the Maccabaean/Hasmonaean period. P.R. Davies has shown that much of the literary material of the Scroll has its source and background in the Maccabaean and post-Maccabaean period. Examination of First and Second Maccabees reveals a number of definite links between Maccabaean warfare and 1 QM.
1979-07-01T00:00:00ZWhitton, JamesAt the outset it is necessary to examine the origins and development of holy war in the Old Testament. Here aspects of war practice form the basis of an extensive conceptual and ideological presentation. Sacral ordinances govern the inauguration, conduct and conclusion of battle. The sacral nature of war is seen in the characterisation of the warrior-state as one of ritual purity and consecration. Essential for the raison d'etre of holy war is the portrayal of Yahweh as warrior. The ideology of holy war is epitomised in the concept: ''the battle is the Lord's". The Old Testament presentation reaches its climax in the liturgical emphasis of 2 Chronicles 20. That holy war could be revived at a much later period is seen in the historical circumstances of the Maccabaean Revolt. In the accounts of First and Second Maccabees there is evidence of the taking up of the constant elements of the Old Testament holy war tradition. A central feature for the writer of First Maccabees is the pre-battle assembly at Mizpah. The contingent of Hasidaeans in the Maccabaean army indicates a revival of the concept of the consecrated warrior. In the Maccabaean narratives great importance attaches to war-speech, prayer and appeal for divine help. As a military manual the Qumran Battle Scroll is without parallel in Hebrew literature. Most notably the compilation combines a sacerdotal emphasis with practical details of military organisation and procedure. An eschatological tone predominates. The sacral character of the war and cultic requirements for the warriors are indicated. Divine intervention is also evident. Motifs and concepts of the Old Testament holy war tradition as well as aspects of ancient war practice are taken up. At the same time substantial development and extension of the Old Testament material is presented. The following features are unique; the elaborate system of trumpet signals, the combined' use of trumpets and horns in battle, the provision of inscriptions, the role of priests in battle, hymnic and liturgical material, and a cosmic-apocalyptic dimension which portrays a battle-force of angels and men. Certain aspects of the Scroll's emphasis may reflect the historical situation in the Maccabaean/Hasmonaean period. P.R. Davies has shown that much of the literary material of the Scroll has its source and background in the Maccabaean and post-Maccabaean period. Examination of First and Second Maccabees reveals a number of definite links between Maccabaean warfare and 1 QM.The literary structure of 1QMDavies, Philip R.https://hdl.handle.net/10023/135172019-03-29T13:43:25Z1973-01-01T00:00:00ZPrevious research on the Qumran scrolls, and in particular, IQM, has only recently involved the use of the most stringent literary - and form - critical techniques. These are of great value to Qumran studies; the history of the sect and its ideas can be learnt only when the texts are properly understood. IQM has been recognised by most scholars as a composite work, and XV-XIX has long been regarded as a unit. To this must be added II-IX which also comprises a single document. Both these documents are themselves composite. II-IX is a war-rule written in the Hasmonean period, and drawing on sources which originated in the Maccabean and immediate post Maccabean period. XV-XIX is a dualistic war-rule, which has developed from an earlier non-dualistic rule, of which col. XIV, 2-16a represents a small fragment. Cols. X-XII consist of a collection of liturgical pieces which have been found to reflect a Maccabean context in many cases. Col. XIII represent a fragment of liturgy probably associated with a covenant ceremony. Cols. II-IX, X-XII, XIII, XIV, and XV-XIX were collected and probably copied together; XV, 4-6a seems to refer to two documents which were independent at the time of writing, but have subsequently been incorporated into IQM - these are identified as II-IX and X-XII. XIII and XIV existed as fragments when they were brought together with the rest of the material from cols. II-IX, X-XII and XV-XIX. XV-XIX probably attained its present form in the second half of the first century B.C. In the first half of the first century A.D. a compiler produced from the collected documents a war-rule which included an introduction (col. I) written by the compiler. The final result is the War Scroll, the manuscript of which was written soon after the composition (= IQM). Its purpose is to prepare for the imminent war against the Romans.
1973-01-01T00:00:00ZDavies, Philip R.Previous research on the Qumran scrolls, and in particular, IQM, has only recently involved the use of the most stringent literary - and form - critical techniques. These are of great value to Qumran studies; the history of the sect and its ideas can be learnt only when the texts are properly understood. IQM has been recognised by most scholars as a composite work, and XV-XIX has long been regarded as a unit. To this must be added II-IX which also comprises a single document. Both these documents are themselves composite. II-IX is a war-rule written in the Hasmonean period, and drawing on sources which originated in the Maccabean and immediate post Maccabean period. XV-XIX is a dualistic war-rule, which has developed from an earlier non-dualistic rule, of which col. XIV, 2-16a represents a small fragment. Cols. X-XII consist of a collection of liturgical pieces which have been found to reflect a Maccabean context in many cases. Col. XIII represent a fragment of liturgy probably associated with a covenant ceremony. Cols. II-IX, X-XII, XIII, XIV, and XV-XIX were collected and probably copied together; XV, 4-6a seems to refer to two documents which were independent at the time of writing, but have subsequently been incorporated into IQM - these are identified as II-IX and X-XII. XIII and XIV existed as fragments when they were brought together with the rest of the material from cols. II-IX, X-XII and XV-XIX. XV-XIX probably attained its present form in the second half of the first century B.C. In the first half of the first century A.D. a compiler produced from the collected documents a war-rule which included an introduction (col. I) written by the compiler. The final result is the War Scroll, the manuscript of which was written soon after the composition (= IQM). Its purpose is to prepare for the imminent war against the Romans.Natural and revealed religion with special reference to Thomas HalyburtonElkins, Joe Burtonhttps://hdl.handle.net/10023/135092019-03-29T13:49:35Z1958-01-01T00:00:00Z1958-01-01T00:00:00ZElkins, Joe BurtonThe influence of direct speech on the plot development and characterization in the Book of JudithGiles, Wendy Paulinehttps://hdl.handle.net/10023/135062019-03-29T13:43:15Z1995-07-01T00:00:00ZAlthough the Book of Judith has been thought to reflect a historical situation, this is not necessarily the case, and more recent literary critical studies have provided greater access to its intricacies. Judith contains a number of direct speeches, and direct speech in Hebrew literature in general, influences both plot development and characterization. This thesis is a discussion of how the direct speeches in Judith influence both its plot development and characterization. Since a number of the speeches contain irony, special attention has been given to this literary device.
1995-07-01T00:00:00ZGiles, Wendy PaulineAlthough the Book of Judith has been thought to reflect a historical situation, this is not necessarily the case, and more recent literary critical studies have provided greater access to its intricacies. Judith contains a number of direct speeches, and direct speech in Hebrew literature in general, influences both plot development and characterization. This thesis is a discussion of how the direct speeches in Judith influence both its plot development and characterization. Since a number of the speeches contain irony, special attention has been given to this literary device.A survey of the status of women in christianity during the first four centuries : with special reference to the non-orthodox movementsHall, Shirley E.https://hdl.handle.net/10023/135012019-03-29T13:50:56Z1982-07-01T00:00:00ZDid the women of the First Four Christian Centuries have any influence upon the roles they were permitted to follow in the Early Church, or use the institution to increase their worldly consequence? The sources indicate that many used their new "spiritual" status of virgin or widow to free themselves from the normal social function expected of them as women. This thesis seeks to explore these and other methods of "self-realization" which Catholic authors, hereseologists and polemicists claimed were open to Christian women; namely active participation in the variety of non-orthodox Christian movements which sprang up in the Patristic Period, and in the "acceptable routes" of the Catholic ministry, chastity and continence. A preoccupation with the problems of femininity may be found in both orthodox and heretical writers. This emphasis takes - several forms: investigations into the role of Eve in the original Creation myth and an apportioning of blame to the chief characters of the Fall drama; a cosmological theorising which equates femininity with the created world order and masculinity with the realm of the spiritual; and delineations of the limits established to the participation of women in such fields as the ministry of the Church. It will emerge from this discussion that many Church leaders had a somewhat ambivalent attitude to womankind. Women would find themselves spurned for their bodily femaleness yet encouraged to abandon their spiritual weakness (which was of necessity- linked to their physical state) and to reach for eternal heights. Once these heights were achieved a woman was spiritually equal- to a man, yet her physical characteristics continued to limit the roles she could play in the institution of the Church. In order to understand these differing attitudes to women, which could be held simultaneously by Church leaders, this work investigates the influence of such factors as social pressure, varying cultural influences, and theological study upon the formulation of the doctrines of womanhood and their position in society. What was the stance of the non-orthodox movements on these aspects of belief and practice? Their foes derided those movements which appeared to place undue emphasis upon the teachings or ministry of women, yet further investigation of those sects most often named as "guilty parties" indicates that the majority had as traditional a view of women as did their orthodox opponents.
1982-07-01T00:00:00ZHall, Shirley E.Did the women of the First Four Christian Centuries have any influence upon the roles they were permitted to follow in the Early Church, or use the institution to increase their worldly consequence? The sources indicate that many used their new "spiritual" status of virgin or widow to free themselves from the normal social function expected of them as women. This thesis seeks to explore these and other methods of "self-realization" which Catholic authors, hereseologists and polemicists claimed were open to Christian women; namely active participation in the variety of non-orthodox Christian movements which sprang up in the Patristic Period, and in the "acceptable routes" of the Catholic ministry, chastity and continence. A preoccupation with the problems of femininity may be found in both orthodox and heretical writers. This emphasis takes - several forms: investigations into the role of Eve in the original Creation myth and an apportioning of blame to the chief characters of the Fall drama; a cosmological theorising which equates femininity with the created world order and masculinity with the realm of the spiritual; and delineations of the limits established to the participation of women in such fields as the ministry of the Church. It will emerge from this discussion that many Church leaders had a somewhat ambivalent attitude to womankind. Women would find themselves spurned for their bodily femaleness yet encouraged to abandon their spiritual weakness (which was of necessity- linked to their physical state) and to reach for eternal heights. Once these heights were achieved a woman was spiritually equal- to a man, yet her physical characteristics continued to limit the roles she could play in the institution of the Church. In order to understand these differing attitudes to women, which could be held simultaneously by Church leaders, this work investigates the influence of such factors as social pressure, varying cultural influences, and theological study upon the formulation of the doctrines of womanhood and their position in society. What was the stance of the non-orthodox movements on these aspects of belief and practice? Their foes derided those movements which appeared to place undue emphasis upon the teachings or ministry of women, yet further investigation of those sects most often named as "guilty parties" indicates that the majority had as traditional a view of women as did their orthodox opponents.God's knowledge and the concept of predestination in the thought of Averroes and St Thomas Aquinas : a comparative studyMohamad, Ismail binhttps://hdl.handle.net/10023/134962019-03-29T13:41:34Z1985-07-01T00:00:00Z1985-07-01T00:00:00ZMohamad, Ismail binThe naturalistic fallacy and theological naturalismLevy, Burton F.https://hdl.handle.net/10023/134942019-03-29T13:46:54Z1966-01-01T00:00:00Z1966-01-01T00:00:00ZLevy, Burton F.A theological analysis of Korean fundamentalismPark, Daniel K.https://hdl.handle.net/10023/134922019-03-29T13:41:55Z2001-01-01T00:00:00ZThis thesis offers a theological analysis of Korean fundamentalism. Chapter One uses various historical sources to trace how Korean society encountered Christianity (particularly fundamentalism) through foreign missionaries in the period 1884-1945 and what features of Korean culture and religions have significant bearing on the development of Korean fundamentalism. It discusses how the Korean church developed during the Japanese colonial period (1905-1945), and why it split between fundamentalism and liberalism after the outbreak of the Second World War. Chapter Two discusses the life and work of Hyung-ryong Park, the most influential fundamentalist theologian in Korea between 1930-1970. It examines a number of primary texts in order to analyse the influence on his work of important Old Princeton theologians (Archibald Alexander, Charles Hodge, Benjamin Warfield and Gresham Machen), and also examines how his major writings develop the doctrines described in the formative text The Fundamentals: A Testimony to Truth. Chapter Three considers the legacy of Park's fundamentalism to the Korean church today and identifies some of the theological weaknesses of present-day fundamentalism. It makes some positive suggestions regarding theological tasks facing the Korean church today.
2001-01-01T00:00:00ZPark, Daniel K.This thesis offers a theological analysis of Korean fundamentalism. Chapter One uses various historical sources to trace how Korean society encountered Christianity (particularly fundamentalism) through foreign missionaries in the period 1884-1945 and what features of Korean culture and religions have significant bearing on the development of Korean fundamentalism. It discusses how the Korean church developed during the Japanese colonial period (1905-1945), and why it split between fundamentalism and liberalism after the outbreak of the Second World War. Chapter Two discusses the life and work of Hyung-ryong Park, the most influential fundamentalist theologian in Korea between 1930-1970. It examines a number of primary texts in order to analyse the influence on his work of important Old Princeton theologians (Archibald Alexander, Charles Hodge, Benjamin Warfield and Gresham Machen), and also examines how his major writings develop the doctrines described in the formative text The Fundamentals: A Testimony to Truth. Chapter Three considers the legacy of Park's fundamentalism to the Korean church today and identifies some of the theological weaknesses of present-day fundamentalism. It makes some positive suggestions regarding theological tasks facing the Korean church today.Saving God's reputation : the theological function of 'pistis Iesou' in the cosmic narratives of RevelationTonstad, Sigve K.https://hdl.handle.net/10023/134912019-03-29T13:44:09Z2005-01-01T00:00:00ZScholars generally see the aspiration of the Roman Empire and the imperial cult in Asia Minor as God's chief antagonists in Revelation, treating the depiction of a cosmic conflict in the book mostly as metaphors that hold little or no explanatory power in the story. In this thesis I pursue the complementary and partly contrary conviction that the cosmic conflict imagery is the primary and controlling element in the account. Such a reading puts the war-in-heaven theme in the foreground, calling on interpreters to pay far more attention to the illustrious heavenly being whose attempt to subvert the truth about the divine government is the unremitting concern in Revelation. My first aim is therefore to redress the distortion that results from leaving the larger conflict theme underexposed. Having first developed the story line, I next aim to show that the phrase pistis Iesou in Revelation is best understood when Revelation is read as a theodicy of God's handling of the reality of evil, expressing on the one hand 'the faithfulness of Jesus' in the unmasking of evil, and on the other hand his faithful disclosure of God's character. In the form of a slaughtered Lamb Jesus brings God's maligned character to light, thereby saving God's embattled reputation, and against this wholly unexpected manifestation the slanderous and subversive design of the cosmic adversary is to no avail. Pistis lesou, understood as the legacy of 'the faithfulness of Jesus,' stands as the defining and preserving element when the forces of deception bring their final effort to bear on believers in Revelation. I conclude that pistis lesou understood as 'the faithfullness of Jesus' reflects the concern of Revelation better than the three interpretations currently in use, "the faith of Jesus," "faith in Jesus," or "faithfulness to Jesus."
2005-01-01T00:00:00ZTonstad, Sigve K.Scholars generally see the aspiration of the Roman Empire and the imperial cult in Asia Minor as God's chief antagonists in Revelation, treating the depiction of a cosmic conflict in the book mostly as metaphors that hold little or no explanatory power in the story. In this thesis I pursue the complementary and partly contrary conviction that the cosmic conflict imagery is the primary and controlling element in the account. Such a reading puts the war-in-heaven theme in the foreground, calling on interpreters to pay far more attention to the illustrious heavenly being whose attempt to subvert the truth about the divine government is the unremitting concern in Revelation. My first aim is therefore to redress the distortion that results from leaving the larger conflict theme underexposed. Having first developed the story line, I next aim to show that the phrase pistis Iesou in Revelation is best understood when Revelation is read as a theodicy of God's handling of the reality of evil, expressing on the one hand 'the faithfulness of Jesus' in the unmasking of evil, and on the other hand his faithful disclosure of God's character. In the form of a slaughtered Lamb Jesus brings God's maligned character to light, thereby saving God's embattled reputation, and against this wholly unexpected manifestation the slanderous and subversive design of the cosmic adversary is to no avail. Pistis lesou, understood as the legacy of 'the faithfulness of Jesus,' stands as the defining and preserving element when the forces of deception bring their final effort to bear on believers in Revelation. I conclude that pistis lesou understood as 'the faithfullness of Jesus' reflects the concern of Revelation better than the three interpretations currently in use, "the faith of Jesus," "faith in Jesus," or "faithfulness to Jesus."Metaphysics and religious experienceFlanders, Philip Dean Baileyhttps://hdl.handle.net/10023/134702019-03-29T13:45:21Z1982-06-01T00:00:00ZThe thesis is entitled Metaphysics and Religious Experience and is concerned, in the main, to explore the degree to which metaphysical argument can, if at all, corroborate the professed insights of those who claim, or have claimed, to have personally encountered God, or a Divine Being. The thesis is divided into an introductory chapter and nine subsequent chapters. The introductory chapter is entitled "Does Religious Language convey an Intelligible Message?" and is concerned to clear the ground for talking about religion, by rebutting verificationist-inspired claims that religious language is not, and cannot be, cognitively meaningful. In Chapter One, which is entitled "Religious Experience and Knowledge of God" the question of whether it is legitimate to make truth-claims on the basis of ostensible religious experience is examined, and it is concluded that critics of religious experience such as Hepburn and Martin ultimately fail to prove their case. Chapter Two moves away from the critique of verificationism with which the first two chapters (including the introductory chapter) are concerned, to a consideration of whether the various subjects of supposed religious experience have in all ages and cultures been led through their experiences to make similar claims. Chapter Three is entitled "The Possibility of Metaphysics" and sets out to examine the major criticisms of the enterprise of metaphysical argument. Chapter Four is entitled "The Nature of Finite Individuals" and is concerned to argue for a metaphysical proposition, which, on the basis of more immediate intuitive experience, the mystics (and other subjects of ostensible religious experience) would also uphold. Chapter Five is entitled "Bosanquet's Refutation of Pluralism" and Chapter Six is entitled "The Position of J.N. Findlay on the Nature of Finite Individuals." The chapters primarily deal with the philosophers' respective arguments for the truth of the metaphysical proposition mentioned above. Chapter Seven is entitled "Man, Nature and the Primacy of the Subject" and is concerned to appraise arguments for and ultimately to defend the view that a further metaphysical proposition, supportive of the mystics' (& etc.) claims, may plausibly be affirmed, that proposition being that in addition to there being an ultimate confluence of finite minds, there is also an ultimate unity between mind and nature. Chapter Eight is entitled "The Testimony of Religion as it is Practised" and deals with the question of whether the ritualistic religious consciousness of' the ordinary religious believer contains any element of genuine insight. Chapter Nine, the final chapter, is entitled "Moral Experience as Evidence for the Mystical Absolute." This chapter is concerned to argue that deep philosophical reflection on the nature of our moral experience provides us with strong evidence that finite individuals have an acute, consciousness of a universal spiritual "state of being", transcending their natures as particulars. This "state of being" corresponds closely to the "Divine Being" or "Spiritual Presence" which mystics (& etc.) claim to have encountered, and thus moral experience provides further support for their claims. The Spiritual Reality revealed through metaphysical reflection transcends finite beings, but is immanent to them nonetheless. It constitutes a Reality which shows up the tragic limitation of finite life. Yet it also shows that the potential, value, and destiny of all finite life is to express an essence which goes far beyond the finite.
1982-06-01T00:00:00ZFlanders, Philip Dean BaileyThe thesis is entitled Metaphysics and Religious Experience and is concerned, in the main, to explore the degree to which metaphysical argument can, if at all, corroborate the professed insights of those who claim, or have claimed, to have personally encountered God, or a Divine Being. The thesis is divided into an introductory chapter and nine subsequent chapters. The introductory chapter is entitled "Does Religious Language convey an Intelligible Message?" and is concerned to clear the ground for talking about religion, by rebutting verificationist-inspired claims that religious language is not, and cannot be, cognitively meaningful. In Chapter One, which is entitled "Religious Experience and Knowledge of God" the question of whether it is legitimate to make truth-claims on the basis of ostensible religious experience is examined, and it is concluded that critics of religious experience such as Hepburn and Martin ultimately fail to prove their case. Chapter Two moves away from the critique of verificationism with which the first two chapters (including the introductory chapter) are concerned, to a consideration of whether the various subjects of supposed religious experience have in all ages and cultures been led through their experiences to make similar claims. Chapter Three is entitled "The Possibility of Metaphysics" and sets out to examine the major criticisms of the enterprise of metaphysical argument. Chapter Four is entitled "The Nature of Finite Individuals" and is concerned to argue for a metaphysical proposition, which, on the basis of more immediate intuitive experience, the mystics (and other subjects of ostensible religious experience) would also uphold. Chapter Five is entitled "Bosanquet's Refutation of Pluralism" and Chapter Six is entitled "The Position of J.N. Findlay on the Nature of Finite Individuals." The chapters primarily deal with the philosophers' respective arguments for the truth of the metaphysical proposition mentioned above. Chapter Seven is entitled "Man, Nature and the Primacy of the Subject" and is concerned to appraise arguments for and ultimately to defend the view that a further metaphysical proposition, supportive of the mystics' (& etc.) claims, may plausibly be affirmed, that proposition being that in addition to there being an ultimate confluence of finite minds, there is also an ultimate unity between mind and nature. Chapter Eight is entitled "The Testimony of Religion as it is Practised" and deals with the question of whether the ritualistic religious consciousness of' the ordinary religious believer contains any element of genuine insight. Chapter Nine, the final chapter, is entitled "Moral Experience as Evidence for the Mystical Absolute." This chapter is concerned to argue that deep philosophical reflection on the nature of our moral experience provides us with strong evidence that finite individuals have an acute, consciousness of a universal spiritual "state of being", transcending their natures as particulars. This "state of being" corresponds closely to the "Divine Being" or "Spiritual Presence" which mystics (& etc.) claim to have encountered, and thus moral experience provides further support for their claims. The Spiritual Reality revealed through metaphysical reflection transcends finite beings, but is immanent to them nonetheless. It constitutes a Reality which shows up the tragic limitation of finite life. Yet it also shows that the potential, value, and destiny of all finite life is to express an essence which goes far beyond the finite.An examination of the psychology of faith through the theologies of Paul Tillich, H. Richard Niebuhr and Wilfred Cantwell Smith : together with its implication for the construction of a universal theologyLister, Robin A.https://hdl.handle.net/10023/134662018-06-28T08:26:18Z1991-07-01T00:00:00ZThe subject of faith has long been a subject of study for both theologians, whose prime concern has usually been with the nature and object of a particular faith, and philosophers of religion who have been more concerned with the relationship between faith and reason. This thesis differs from both such approaches in that its primary aim is to examine the psychological structure, functions and experience of the general phenomenon of human faith; that need to trust, be loyal to and centre one's life in something outside of oneself, It should not be identified with any one school of psychological theory; rather, its intention is to use a psychological description of faith to enhance the theological understanding of faith. Its methodology is to examine the psychology that underlies three particular theologians' understandings of faith: Paul Tillich, H, Richard Niebuhr and Wilfred Cantwell Smith. In addition to examining the psychology of faith, a second aim is to examine what the present author sees as a practical implication of such a psychological understanding of faith as expounded by W. C. Smith in his proposal for the construction of a universal theology. Chapter One is a general introduction to the thesis, a definition of terms and a brief examination of the place a psychology of faith has in the wider field of the psychology of religion. Chapters Two, Three and Four follow a similar format: each is a separate examination of the psychology that underlies Tillich's, Niebuhr's and Smith's understandings of faith respectively. In the case of Tillich and Niebuhr a differentiation is made between an objective psychological understanding of faith which concerns the functions and structure of faith and a subjective understanding which concerns the experience of faith. Chapter Five is in the form of a conclusion and proposes a uniform understanding of the psychology of faith based on the previous three authors. It also examines the main discrepancy between the authors' understandings of faith in their descriptions of the final object and source of faith. Following Chapter Five is a Postscript which examines W. C. Smith's proposal for the construction of a universal theology which the present author sees as a practical application of understanding faith psychologically.
1991-07-01T00:00:00ZLister, Robin A.The subject of faith has long been a subject of study for both theologians, whose prime concern has usually been with the nature and object of a particular faith, and philosophers of religion who have been more concerned with the relationship between faith and reason. This thesis differs from both such approaches in that its primary aim is to examine the psychological structure, functions and experience of the general phenomenon of human faith; that need to trust, be loyal to and centre one's life in something outside of oneself, It should not be identified with any one school of psychological theory; rather, its intention is to use a psychological description of faith to enhance the theological understanding of faith. Its methodology is to examine the psychology that underlies three particular theologians' understandings of faith: Paul Tillich, H, Richard Niebuhr and Wilfred Cantwell Smith. In addition to examining the psychology of faith, a second aim is to examine what the present author sees as a practical implication of such a psychological understanding of faith as expounded by W. C. Smith in his proposal for the construction of a universal theology. Chapter One is a general introduction to the thesis, a definition of terms and a brief examination of the place a psychology of faith has in the wider field of the psychology of religion. Chapters Two, Three and Four follow a similar format: each is a separate examination of the psychology that underlies Tillich's, Niebuhr's and Smith's understandings of faith respectively. In the case of Tillich and Niebuhr a differentiation is made between an objective psychological understanding of faith which concerns the functions and structure of faith and a subjective understanding which concerns the experience of faith. Chapter Five is in the form of a conclusion and proposes a uniform understanding of the psychology of faith based on the previous three authors. It also examines the main discrepancy between the authors' understandings of faith in their descriptions of the final object and source of faith. Following Chapter Five is a Postscript which examines W. C. Smith's proposal for the construction of a universal theology which the present author sees as a practical application of understanding faith psychologically.The religious thought of John OmanNichol, Francis William Rutherfordhttps://hdl.handle.net/10023/134622019-03-29T13:50:16Z1953-03-01T00:00:00Z1953-03-01T00:00:00ZNichol, Francis William RutherfordThe inaugural throne-room vision of the Book of Revelation : its background, content and contextRankin, Dave Murrayhttps://hdl.handle.net/10023/134602019-03-29T13:44:15Z2002-01-01T00:00:00ZOur mandate in this thesis is in essence to tackle and complete two inter-linked, tripartite tasks. Firstly, the sources and traditions of the inaugural throne-vision of the Apocalypse (Rev. 4-5) will be considered; its contents and omissions will be closely examined; and its progressive context will be traced throughout the book with special attention being given to its relationship with the final eschatological vision (Rev. 21-22). Secondly, in parallel and in conjunction with these first three objectives, there is a further threefold consideration which stems from this primary analysis. This secondary concern will deal with the doctrine of God, the Christology of the Lamb, and the eschatological hope of the Christian. These tasks will serve to firmly anchor Revelation in its Jewish traditional background, and John's methods employed in handling these sources will be described. The comparison of the inaugural and the final throne-room visions will be made, and also their resemblance with and difference from other throne-room scenes will be highlighted. Finally John's theological messages, that develop from this, will be detailed.
2002-01-01T00:00:00ZRankin, Dave MurrayOur mandate in this thesis is in essence to tackle and complete two inter-linked, tripartite tasks. Firstly, the sources and traditions of the inaugural throne-vision of the Apocalypse (Rev. 4-5) will be considered; its contents and omissions will be closely examined; and its progressive context will be traced throughout the book with special attention being given to its relationship with the final eschatological vision (Rev. 21-22). Secondly, in parallel and in conjunction with these first three objectives, there is a further threefold consideration which stems from this primary analysis. This secondary concern will deal with the doctrine of God, the Christology of the Lamb, and the eschatological hope of the Christian. These tasks will serve to firmly anchor Revelation in its Jewish traditional background, and John's methods employed in handling these sources will be described. The comparison of the inaugural and the final throne-room visions will be made, and also their resemblance with and difference from other throne-room scenes will be highlighted. Finally John's theological messages, that develop from this, will be detailed.The metaphor of the city in the Book of Revelation : a ̀textual image' and incentive for imaginationRaepple, Eva Mariahttps://hdl.handle.net/10023/134582019-03-29T13:44:01Z2001-01-01T00:00:00ZThe Metaphor of the City in the Book of Revelation A 'Textual Image' and Incentive for Imagination And I saw the city, the holy one, the New Jerusalem, coming down out of heaven from God, prepared as a bride, made beautiful for her husband. And I heard a great voice from the throne saying: "See, the home of God is among human beings, he will live with them and they will be his people and he himself, God, will be with them and be their God. (Rev 21:2-3) Throughout history, the vision of a new city, the heavenly Jerusalem coming down from heaven has inspired human beings to dream about community, society, the world. It has been an incentive to turn unsatisfied longing into utopian idea and ultimately action. The fact that the language of the Apocalypse can inspire human imagination in a highly effective manner certainly contributed to the book's controversial role in the history of New Testament interpretation. The bizarre, often- paradoxical language seems to veil rather than reveal its message. Interestingly, the book never ceased to be an inspiration for artists. It is the thesis of this study that the text embedded world of the Apocalypse can impel the reader or audience into a new understanding of world and cosmos in a manner similar to visual arts. In contrast to conceptual language, art does not confine interpretation but opens space for imagination. Using artistic expression as paradigm therefore offers considerable insights regarding the striking language in the Apocalypse. In this context, a central image, the city as it appears most prevalent in Rev 1:19-3:22; 17:1-18:24 and 21:1- 22:5 is analysed as metaphorical material, which carries the power to incite the reader/audience to create mental images. To imagine provides a vital step in a dynamic interpretive process of understanding in which significant aspects of the metaphor of the city become textual visuality.
2001-01-01T00:00:00ZRaepple, Eva MariaThe Metaphor of the City in the Book of Revelation A 'Textual Image' and Incentive for Imagination And I saw the city, the holy one, the New Jerusalem, coming down out of heaven from God, prepared as a bride, made beautiful for her husband. And I heard a great voice from the throne saying: "See, the home of God is among human beings, he will live with them and they will be his people and he himself, God, will be with them and be their God. (Rev 21:2-3) Throughout history, the vision of a new city, the heavenly Jerusalem coming down from heaven has inspired human beings to dream about community, society, the world. It has been an incentive to turn unsatisfied longing into utopian idea and ultimately action. The fact that the language of the Apocalypse can inspire human imagination in a highly effective manner certainly contributed to the book's controversial role in the history of New Testament interpretation. The bizarre, often- paradoxical language seems to veil rather than reveal its message. Interestingly, the book never ceased to be an inspiration for artists. It is the thesis of this study that the text embedded world of the Apocalypse can impel the reader or audience into a new understanding of world and cosmos in a manner similar to visual arts. In contrast to conceptual language, art does not confine interpretation but opens space for imagination. Using artistic expression as paradigm therefore offers considerable insights regarding the striking language in the Apocalypse. In this context, a central image, the city as it appears most prevalent in Rev 1:19-3:22; 17:1-18:24 and 21:1- 22:5 is analysed as metaphorical material, which carries the power to incite the reader/audience to create mental images. To imagine provides a vital step in a dynamic interpretive process of understanding in which significant aspects of the metaphor of the city become textual visuality.Faithfulness and the purpose of Hebrews : a social identity approachMarohl, Matthew J.https://hdl.handle.net/10023/134562019-03-29T13:47:39Z2005-01-01T00:00:00ZIt has become commonplace for interpreters to refer to Hebrews as a 'mysteiy,' or an 'enigma.' Indeed, many questions have remained unresolved. The aim of this thesis is to provide fresh answers to several questions by employing that branch of social psychology known as social identity theory. Who were the addressees? Relating the text to social identity theory, I conclude that the addressees categorised the world into two groups, 'us' and 'them.' They understood their group, 'us,' to be the 'faithful.' Similarly, they understood 'them' (a symbolic outgroup of 'all others'), to be the 'unfaithful.' How did the addressees understand the faithfulness of Jesus? Why did the author compare Jesus with Moses, Melchizedek, and others? Relating Hebrews to the theories of 'prototypicality' and 'shared life story,' I argue that the author described the faithfulness of Jesus as 'prototypical,' and that he portrayed all others in relation to Jesus. In addition, he integrated both Jesus and the addressees into an ongoing story of faithfulness. What is the meaning of the promised 'rest?' Utilising a model of 'present temporal orientation,' I conclude that the author described the 'antecedent' faithfulness of many 'witnesses' and the 'forthcoming' promised rest of the addressees. He also encouraged them to use 'foresight,' to 'consider their future, by looking to the past.' Finally, what was the purpose of the text? Social identity theorists explain that groups with a negative social identity have two broad options: 'social mobility' and 'social change.' I argue that the author provided internal constraints which were meant to prevent 'social mobility,' and utilised 'social creativity' (an aspect of 'social change') to provide a positive social identity for the addressees.
2005-01-01T00:00:00ZMarohl, Matthew J.It has become commonplace for interpreters to refer to Hebrews as a 'mysteiy,' or an 'enigma.' Indeed, many questions have remained unresolved. The aim of this thesis is to provide fresh answers to several questions by employing that branch of social psychology known as social identity theory. Who were the addressees? Relating the text to social identity theory, I conclude that the addressees categorised the world into two groups, 'us' and 'them.' They understood their group, 'us,' to be the 'faithful.' Similarly, they understood 'them' (a symbolic outgroup of 'all others'), to be the 'unfaithful.' How did the addressees understand the faithfulness of Jesus? Why did the author compare Jesus with Moses, Melchizedek, and others? Relating Hebrews to the theories of 'prototypicality' and 'shared life story,' I argue that the author described the faithfulness of Jesus as 'prototypical,' and that he portrayed all others in relation to Jesus. In addition, he integrated both Jesus and the addressees into an ongoing story of faithfulness. What is the meaning of the promised 'rest?' Utilising a model of 'present temporal orientation,' I conclude that the author described the 'antecedent' faithfulness of many 'witnesses' and the 'forthcoming' promised rest of the addressees. He also encouraged them to use 'foresight,' to 'consider their future, by looking to the past.' Finally, what was the purpose of the text? Social identity theorists explain that groups with a negative social identity have two broad options: 'social mobility' and 'social change.' I argue that the author provided internal constraints which were meant to prevent 'social mobility,' and utilised 'social creativity' (an aspect of 'social change') to provide a positive social identity for the addressees.Paul and Isaiah's servants : Paul's theological reading of Isaiah 40-66 in 2 Corinthians 5:14 - 6:10Gignilliat, Mark Salemhttps://hdl.handle.net/10023/134552019-03-29T13:49:30Z2005-01-01T00:00:00ZPaul's reading of the Old Testament continues to witness to the significance of reading the Old Testament Christianly. This dissertation argues that a theological approach to understanding Paul's appeal to and reading of the Old Testament, especially Isaiah, offers important insights into the ways in which Christians should read the Old Testament and a two-testament canon today. By way of example, this dissertation explores the ways in which Isaiah 40-66's canonical from presents the gospel in miniature with its movement from Israel to Servant to servants. It is subsequently argued that Paul follows this literary movement in his own theological reflection in 2 Corinthians 5:14-6:10. Jesus takes on the unique role and identity of the Servant of Isaiah 40-55, and Paul takes on the role of the servants of the Servant in Isaiah 53-66. From this exegetical exploration conclusions are drawn in the final chapter that seek to apply a term from the history of interpretation to Paul's reading, that is, the plain sense of Scripture. What does an appeal to plain sense broker? And does Paul's reading of the Old Testament look anything like a plain sense reading? The conclusion is, yes, Paul is reading the Old Testament in such a way that the literal sense and its figural potential and capacity are not divorced but are actually organically linked in what can be termed a plain sense reading.
2005-01-01T00:00:00ZGignilliat, Mark SalemPaul's reading of the Old Testament continues to witness to the significance of reading the Old Testament Christianly. This dissertation argues that a theological approach to understanding Paul's appeal to and reading of the Old Testament, especially Isaiah, offers important insights into the ways in which Christians should read the Old Testament and a two-testament canon today. By way of example, this dissertation explores the ways in which Isaiah 40-66's canonical from presents the gospel in miniature with its movement from Israel to Servant to servants. It is subsequently argued that Paul follows this literary movement in his own theological reflection in 2 Corinthians 5:14-6:10. Jesus takes on the unique role and identity of the Servant of Isaiah 40-55, and Paul takes on the role of the servants of the Servant in Isaiah 53-66. From this exegetical exploration conclusions are drawn in the final chapter that seek to apply a term from the history of interpretation to Paul's reading, that is, the plain sense of Scripture. What does an appeal to plain sense broker? And does Paul's reading of the Old Testament look anything like a plain sense reading? The conclusion is, yes, Paul is reading the Old Testament in such a way that the literal sense and its figural potential and capacity are not divorced but are actually organically linked in what can be termed a plain sense reading.From shame to honour : Mediterranean women in Romans 16Pizzuto-Pomaco, Juliahttps://hdl.handle.net/10023/134222019-03-29T13:43:21Z2003-01-01T00:00:00Z"From Shame to Honour: Mediterranean Women in Romans 16" breaks new ground in the field of social-scientific criticism. This work focuses on one specific area, the role of women in the New Testament, particularly the women of Romans 16. In order to understand the ancient Mediterranean world this thesis lays a foundation of current anthropological studies of that region. By focusing on women in these cultures and looking for cultural patterns, various societal values rise to the surface. Honour and Shame, Public and Private, Power, Relationships, Death and Religion all are shown to follow specific cultural norms in regards to women. However, one cannot simply take modern anthropological findings, apply them to the ancient world and expect there to be an automatic correlation. This thesis parallels but also critiques the model Bruce Malina outlines in his work. However, this work, unlike others before it, goes to the individual cultures - Greek, Jewish and Roman - that impact the milieu of the New Testament world and studies their patterns. From the research gathered a new model has been formed that is nuanced to reflect its focus on women in the ancient world. New questions are formulated and insights gained that help us to understand better New Testament women, specifically the women of Romans 16. This thesis does not stop at this model but goes on to look at Romans 16 from a historical-critical and biblical feminist critique. It asks traditional questions of the text but also seeks to hear Romans 16 with a sensitivity to the women in the text and to the story they tell. Romans 16 provides an excellent case study for the cultural context model because it does have so much to teach us about women in the first-century world and women in the very earliest Christian groups. The women of Romans 16 appear to be as equally active in ministry as their male counterparts. This list of greetings reveals women outside of their expected gender roles, women who lead churches, who are apostles, co-workers, labourers in the gospel, patrons and ministers.
2003-01-01T00:00:00ZPizzuto-Pomaco, Julia"From Shame to Honour: Mediterranean Women in Romans 16" breaks new ground in the field of social-scientific criticism. This work focuses on one specific area, the role of women in the New Testament, particularly the women of Romans 16. In order to understand the ancient Mediterranean world this thesis lays a foundation of current anthropological studies of that region. By focusing on women in these cultures and looking for cultural patterns, various societal values rise to the surface. Honour and Shame, Public and Private, Power, Relationships, Death and Religion all are shown to follow specific cultural norms in regards to women. However, one cannot simply take modern anthropological findings, apply them to the ancient world and expect there to be an automatic correlation. This thesis parallels but also critiques the model Bruce Malina outlines in his work. However, this work, unlike others before it, goes to the individual cultures - Greek, Jewish and Roman - that impact the milieu of the New Testament world and studies their patterns. From the research gathered a new model has been formed that is nuanced to reflect its focus on women in the ancient world. New questions are formulated and insights gained that help us to understand better New Testament women, specifically the women of Romans 16. This thesis does not stop at this model but goes on to look at Romans 16 from a historical-critical and biblical feminist critique. It asks traditional questions of the text but also seeks to hear Romans 16 with a sensitivity to the women in the text and to the story they tell. Romans 16 provides an excellent case study for the cultural context model because it does have so much to teach us about women in the first-century world and women in the very earliest Christian groups. The women of Romans 16 appear to be as equally active in ministry as their male counterparts. This list of greetings reveals women outside of their expected gender roles, women who lead churches, who are apostles, co-workers, labourers in the gospel, patrons and ministers.Glory, grace and truth in John 1:14-18Tsoutserov, Alexandr Ivanovichhttps://hdl.handle.net/10023/134212019-03-29T13:52:51Z2004-01-01T00:00:00ZThree concepts of the revelation of God as Jesus- (1:14-18) are unfolded throughout the Gospel in terms ratification of the covenant of the presence (zapic) of God (Exodus 33:12-34:10 LXX). First, (1:14, 17; no hendiadys) alludes to (Exodus 34:6), both depicting the graciousness and consistency of God's character (, 1:14b; 17:22). Jesus possesses (1:14b) and bestows God's character onto believers (1:17; 17:6, 22, 26) by the means of the Holy Spirit (1:32-33; 7:39; 20:22) as the Holy Spirit is full of (3:34; 14:17; 15:26; 16:13; 19:37 + Zechariah 12:10 LXX). The divine character and legal corpus complement each other in believers (14:22; 15:4-5; 17:11, 21-23; 20:23) thus fulfilling the Scripture (10:35; Jeremiah 31:31-33; Ezekiel 36:26-28f.). Second, (1:16) alludes to the six (Exodus 33:12; 33:13, 13, 16, 17; 34:9-10 LXX) requests to confirm the presence of God. Each occurrence of (1:16) denotes the presence of God: it was regained at Sinai, reinforced in Jesus, and retained through the Spirit. The Gospel depicts ratification of the covenant of the presence of God as Jesus in accord with its articles. Third, all four covenantal aspects of confirming the presence of God are evident in Jesus: 1) the visible appearance of God (1:14a, 14:9), 2) the intrinsic character of God (1:14b, 17; 17:22), 3) the miraculous splendour of God (in Jesus' incomparable signs, deeds, wonders, and marvellous acts), and 4) the divine honour of God (in the Son glorified by the Father). In essence-the presence of God-the revelations of God at Sinai and as Jesus are the same. In quality, the latter surpasses the former in all three-aspects.
2004-01-01T00:00:00ZTsoutserov, Alexandr IvanovichThree concepts of the revelation of God as Jesus- (1:14-18) are unfolded throughout the Gospel in terms ratification of the covenant of the presence (zapic) of God (Exodus 33:12-34:10 LXX). First, (1:14, 17; no hendiadys) alludes to (Exodus 34:6), both depicting the graciousness and consistency of God's character (, 1:14b; 17:22). Jesus possesses (1:14b) and bestows God's character onto believers (1:17; 17:6, 22, 26) by the means of the Holy Spirit (1:32-33; 7:39; 20:22) as the Holy Spirit is full of (3:34; 14:17; 15:26; 16:13; 19:37 + Zechariah 12:10 LXX). The divine character and legal corpus complement each other in believers (14:22; 15:4-5; 17:11, 21-23; 20:23) thus fulfilling the Scripture (10:35; Jeremiah 31:31-33; Ezekiel 36:26-28f.). Second, (1:16) alludes to the six (Exodus 33:12; 33:13, 13, 16, 17; 34:9-10 LXX) requests to confirm the presence of God. Each occurrence of (1:16) denotes the presence of God: it was regained at Sinai, reinforced in Jesus, and retained through the Spirit. The Gospel depicts ratification of the covenant of the presence of God as Jesus in accord with its articles. Third, all four covenantal aspects of confirming the presence of God are evident in Jesus: 1) the visible appearance of God (1:14a, 14:9), 2) the intrinsic character of God (1:14b, 17; 17:22), 3) the miraculous splendour of God (in Jesus' incomparable signs, deeds, wonders, and marvellous acts), and 4) the divine honour of God (in the Son glorified by the Father). In essence-the presence of God-the revelations of God at Sinai and as Jesus are the same. In quality, the latter surpasses the former in all three-aspects.The sheep of the fold : a critical assessment of the audience and origin of the Gospel of JohnKlink, Edward W.https://hdl.handle.net/10023/134202019-03-29T13:49:10Z2005-01-01T00:00:00ZThe common template in Gospel scholarship places the key hermeneutical principle for interpretation as the quest for the community that each Gospel represents. At present the study of the Gospel text is almost a secondary concern; the primary effort is spent attempting to unveil the Gospel "community" which, it is claimed, is to be found within the collection of Jesus material we call a Gospel. In light of the Gospel community debate, this thesis will argue that such a hermeneutical approach is both internally inconsistent and does not match well with external data. By attempting to provide further definition to various aspects of the Gospel community debate, and by using the Fourth Gospel as a test case, we will argue that the Fourth Gospel was never intended for a local, geographic "community" or network of "communities." The conclusion of this thesis, then, is that both the use and concept of "community" in the historical depiction of the Gospel audiences and as the beginning assumption in the interpretation of the Gospel narrative be abandoned. Not only is the term very ambiguous, but it carries a conceptual meaning that has been found to be inaccurate. The current concept of a Gospel "community" is an inappropriate model of the Gospel audience. The interpreters who reconstruct the Gospel "community" have been misreading the Gospel narrative. Furthermore, the application of a general audience reading strategy to the Fourth Gospel reveals further aspects of the purpose and function of the Gospel of John.
2005-01-01T00:00:00ZKlink, Edward W.The common template in Gospel scholarship places the key hermeneutical principle for interpretation as the quest for the community that each Gospel represents. At present the study of the Gospel text is almost a secondary concern; the primary effort is spent attempting to unveil the Gospel "community" which, it is claimed, is to be found within the collection of Jesus material we call a Gospel. In light of the Gospel community debate, this thesis will argue that such a hermeneutical approach is both internally inconsistent and does not match well with external data. By attempting to provide further definition to various aspects of the Gospel community debate, and by using the Fourth Gospel as a test case, we will argue that the Fourth Gospel was never intended for a local, geographic "community" or network of "communities." The conclusion of this thesis, then, is that both the use and concept of "community" in the historical depiction of the Gospel audiences and as the beginning assumption in the interpretation of the Gospel narrative be abandoned. Not only is the term very ambiguous, but it carries a conceptual meaning that has been found to be inaccurate. The current concept of a Gospel "community" is an inappropriate model of the Gospel audience. The interpreters who reconstruct the Gospel "community" have been misreading the Gospel narrative. Furthermore, the application of a general audience reading strategy to the Fourth Gospel reveals further aspects of the purpose and function of the Gospel of John.An interaction of theology and literature by means of archetypal criticism, with reference to the characters Jesus, Pilate, Thomas, the Jews, and Peter in the Gospel of JohnLarsen, Brianhttps://hdl.handle.net/10023/134192019-03-29T13:45:44Z2001-01-01T00:00:00ZThis thesis explores the interaction of literature and theology by means of archetypal criticism with specific reference to certain characters in the Gospel of John. Northrop Frye's system of archetypal literary criticism consisting of the four mythoi or archetypes of romance, tragedy, irony and satire, and comedy forms the governing framework and means of exchange between literature and theology. This synchronic interaction is centered on Jesus, an innocent man acting on behalf of others, as romance; Pilate, unable or unwilling to act justly in an unwanted and unavoidable particular circumstance, as tragedy; Thomas and the Jews, variations on the theme of seeing and not seeing as irony; and Peter, who denies Christ and later recovers, as comedy. These characters' function as points of exchange, each reaching their defining literary and theological climax during the crucifixion events. Within the FG's narrative these characters also serve as imaginative points of contact and identification for the reader at which the reader's own faith response may be placed within the literary and theological milieu of the Fourth Gospel. Conceptually, Jesus and romance, Pilate and tragedy, Thomas, the Jews, and irony, and Peter and comedy may be characterized by representation, reduction, negation, and integration, respectively. The variable between these four mythoi and between these characters is the relationship between a belief or an ideal and experience or reality assumed by the work as a whole and/or assumed and displayed by each character.
2001-01-01T00:00:00ZLarsen, BrianThis thesis explores the interaction of literature and theology by means of archetypal criticism with specific reference to certain characters in the Gospel of John. Northrop Frye's system of archetypal literary criticism consisting of the four mythoi or archetypes of romance, tragedy, irony and satire, and comedy forms the governing framework and means of exchange between literature and theology. This synchronic interaction is centered on Jesus, an innocent man acting on behalf of others, as romance; Pilate, unable or unwilling to act justly in an unwanted and unavoidable particular circumstance, as tragedy; Thomas and the Jews, variations on the theme of seeing and not seeing as irony; and Peter, who denies Christ and later recovers, as comedy. These characters' function as points of exchange, each reaching their defining literary and theological climax during the crucifixion events. Within the FG's narrative these characters also serve as imaginative points of contact and identification for the reader at which the reader's own faith response may be placed within the literary and theological milieu of the Fourth Gospel. Conceptually, Jesus and romance, Pilate and tragedy, Thomas, the Jews, and irony, and Peter and comedy may be characterized by representation, reduction, negation, and integration, respectively. The variable between these four mythoi and between these characters is the relationship between a belief or an ideal and experience or reality assumed by the work as a whole and/or assumed and displayed by each character.The theme of temple Christology in the fourth chapter of John's Gospel in light of the early Jewish understanding of water and SpiritUm, Stephen T.https://hdl.handle.net/10023/133962019-03-29T13:44:27Z2001-01-01T00:00:00ZThis thesis examines the theme of Temple Christology in the fourth chapter of John's gospel in light of the early Jewish understanding of water and Spirit. This study not only carefully investigates the Jewish tradition of water and Spirit as the normative background for John 4, but also develops Temple Christology by connecting these distinct traditions of water with the Spirit as eschatological life for John's use of the Spirit as the source of new creational life. The evidence shows that the most conventional way of describing water in Second Temple Judaism was the life-giving usage, rejecting the majority assumption that water always symbolizes revelation. It further refutes the limited view of the Spirit as a mere communicative organ inspiring prophecy, showing the Spirit to be a powerful agent for creative and eschatological life. This thesis unfolds John's strong association of water and Spirit with the new creation as he combines these distinct Jewish traditions to produce the image of Spirit as the source of eschatological life. This new creational life is found in the presence of God revealed in the True Temple, who participates in the unique eschatological identity of God by giving the Spirit: True worship has a new Temple; the geographic location has now been replaced by the person of Jesus.
2001-01-01T00:00:00ZUm, Stephen T.This thesis examines the theme of Temple Christology in the fourth chapter of John's gospel in light of the early Jewish understanding of water and Spirit. This study not only carefully investigates the Jewish tradition of water and Spirit as the normative background for John 4, but also develops Temple Christology by connecting these distinct traditions of water with the Spirit as eschatological life for John's use of the Spirit as the source of new creational life. The evidence shows that the most conventional way of describing water in Second Temple Judaism was the life-giving usage, rejecting the majority assumption that water always symbolizes revelation. It further refutes the limited view of the Spirit as a mere communicative organ inspiring prophecy, showing the Spirit to be a powerful agent for creative and eschatological life. This thesis unfolds John's strong association of water and Spirit with the new creation as he combines these distinct Jewish traditions to produce the image of Spirit as the source of eschatological life. This new creational life is found in the presence of God revealed in the True Temple, who participates in the unique eschatological identity of God by giving the Spirit: True worship has a new Temple; the geographic location has now been replaced by the person of Jesus.Heaven and earth in the Gospel of MatthewPennington, Jonathan T.https://hdl.handle.net/10023/133952019-03-29T13:46:59Z2005-01-01T00:00:00ZA much overlooked aspect of Matthew's Gospel is the theme of heaven and earth. A close examination of Matthew reveals that this theme is woven regularly and skilfully throughout the First Gospel and interacts with several other theological emphases there. Rather than being a reverential circumlocution for God, "heaven" in Matthew is part of a highly-developed discourse of heaven language. Matthew has developed an idiolectic way of using heaven language that consists of four aspects: 1) an intentional distinction in meaning between the singular and plural forms of oupsilonrhoalphavoc; 2) the frequent use of the heaven and earth word pair as a theme; 3) regular reference to the Father in heaven/heavenly Father; and 4) the recurrent use of the uniquely Matthean expression, betaalphaolambdaalphatau, "kingdom of heaven." After providing a detailed examination of the historical precedents for each of these elements, this thesis argues that this four-fold idiolect serves one overriding theological purpose: to highlight the tension that currently exists between heaven and earth or God and humanity, while looking forward to its eschatological resolution. This emphasis on the current tension between heaven and earth functions for Matthew in a number of important theological, pastoral and polemical ways in his first-century context.
2005-01-01T00:00:00ZPennington, Jonathan T.A much overlooked aspect of Matthew's Gospel is the theme of heaven and earth. A close examination of Matthew reveals that this theme is woven regularly and skilfully throughout the First Gospel and interacts with several other theological emphases there. Rather than being a reverential circumlocution for God, "heaven" in Matthew is part of a highly-developed discourse of heaven language. Matthew has developed an idiolectic way of using heaven language that consists of four aspects: 1) an intentional distinction in meaning between the singular and plural forms of oupsilonrhoalphavoc; 2) the frequent use of the heaven and earth word pair as a theme; 3) regular reference to the Father in heaven/heavenly Father; and 4) the recurrent use of the uniquely Matthean expression, betaalphaolambdaalphatau, "kingdom of heaven." After providing a detailed examination of the historical precedents for each of these elements, this thesis argues that this four-fold idiolect serves one overriding theological purpose: to highlight the tension that currently exists between heaven and earth or God and humanity, while looking forward to its eschatological resolution. This emphasis on the current tension between heaven and earth functions for Matthew in a number of important theological, pastoral and polemical ways in his first-century context.The 'velum scissum' : Matthew's exposition of the death of JesusGurtner, Daniel M.https://hdl.handle.net/10023/133942019-03-29T13:49:01Z2005-01-01T00:00:00ZThe dissertation draws largely on the Old Testament to examine the function of the veil as a means of determining the reason for its rending (Matt 27:51a), as well as the association of the veil with the heavenly firmaments in Second Temple and Rabbinic Judaism. These key elements are incorporated into a compositional exegesis of the rending text in Matthew, with some consideration given to parallel texts as well. I am concluding that the rending of the veil is an apocalyptic assertion like the opening of heaven. What follows, then, is the content of what is revealed drawn largely from apocalyptic images in Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning function of Christ's death allowing accessibility to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: "God with us." This underscores the significance of Jesus' atoning death in the first gospel.
2005-01-01T00:00:00ZGurtner, Daniel M.The dissertation draws largely on the Old Testament to examine the function of the veil as a means of determining the reason for its rending (Matt 27:51a), as well as the association of the veil with the heavenly firmaments in Second Temple and Rabbinic Judaism. These key elements are incorporated into a compositional exegesis of the rending text in Matthew, with some consideration given to parallel texts as well. I am concluding that the rending of the veil is an apocalyptic assertion like the opening of heaven. What follows, then, is the content of what is revealed drawn largely from apocalyptic images in Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning function of Christ's death allowing accessibility to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: "God with us." This underscores the significance of Jesus' atoning death in the first gospel.The linguistic admissibility of theology and theistic proof in British discussion, 1945-1955Ferré, Frederick Pondhttps://hdl.handle.net/10023/133842019-03-29T13:44:33Z1958-01-01T00:00:00Z1958-01-01T00:00:00ZFerré, Frederick PondMary Magdalen, Franciscan ideal : a theological analysis of the frescoes in the Magdalen Chapel in the Basilica of St Francis of AssisiLott, Stefanie B.https://hdl.handle.net/10023/133782019-03-29T13:45:51Z2005-01-01T00:00:00ZIn the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.
2005-01-01T00:00:00ZLott, Stefanie B.In the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.Medieval Jewish exegesis of the Book of LamentationsAnderson, Deborahhttps://hdl.handle.net/10023/133772019-03-29T13:44:26Z2004-01-01T00:00:00ZThis thesis is in two parts. The first part consists of translations of five medieval commentaries on the Book of Lamentations composed by Rashi, Yosef Kara, and Abraham ibn Ezra. While the Rashi and ibn Ezra commentaries are available in translation, the two written by Yosef Kara are not. These two Kara commentaries contain transliterated Medieval French dialects that are difficult to translate, at least in part, because the copyists did not appear to understand what they were copying. The translation of these texts has, therefore, begun the long task of trying to develop a system by which Kara's Medieval French explanations may be understood. The initial findings are recorded in the translations. The second part of this work concerns the development of a method by which these translations may be better understood. A comparison of eight verses from the Book of Lamentations was made, and a method based on sociolinguistic and literary theory was applied, to attempt an explanation of the use of peshat method of exegesis as a function of meaning.
2004-01-01T00:00:00ZAnderson, DeborahThis thesis is in two parts. The first part consists of translations of five medieval commentaries on the Book of Lamentations composed by Rashi, Yosef Kara, and Abraham ibn Ezra. While the Rashi and ibn Ezra commentaries are available in translation, the two written by Yosef Kara are not. These two Kara commentaries contain transliterated Medieval French dialects that are difficult to translate, at least in part, because the copyists did not appear to understand what they were copying. The translation of these texts has, therefore, begun the long task of trying to develop a system by which Kara's Medieval French explanations may be understood. The initial findings are recorded in the translations. The second part of this work concerns the development of a method by which these translations may be better understood. A comparison of eight verses from the Book of Lamentations was made, and a method based on sociolinguistic and literary theory was applied, to attempt an explanation of the use of peshat method of exegesis as a function of meaning.The myth of mastery : a comparative analysis of the concepts of power in the writings of Søren Kierkegaard and Friedrich NietzscheHyde, J. Keithhttps://hdl.handle.net/10023/133392019-03-29T13:49:48Z2005-01-01T00:00:00ZOf the making of comparative analyses of Kierkegaard and Nietzsche, there is no end. However, this project pursues a unique trajectory in its assumption that both Kierkegaard and Nietzsche devoted significant attention to the issue of power as it pertained to life in nineteenth-century Christendom. Although Nietzsche's concept of power has been vigorously examined since the late 1800s, scholars have only recently begun to explore thoroughly the social and political implications of Kierkegaard's thought. While certain treatments accomplish this by isolating their 'political thought' from their (a)theological presuppositions or exhibit a tendency to politicize Kierkegaard's theology, I seek to demonstrate how the political dimensions of their thought flows from the (a)theological core of their respective Weltanschauungen. By attempting to formulate Kierkegaard's concept of power, I argue that, not only do the two thinkers respond to similar factors and identify similar crises in the waning authority of Christendom, but Kierkegaard also effectively anticipates and critiques Nietzsche's position. The body of the project is divided into three main sections. The first section will present a summary of Nietzsche's cosmology, anthropology, and concept of power. The next section will articulate Kierkegaard's cosmology and anthropology before reconstructing his concept of power from diverse references throughout the pseudonymous authorship, religious writings, journals, and personal papers. The final section will attempt to compare and contrast the two perspectives under the auspices of a dialogical exchange. The conclusion will present the strengths and weaknesses of both positions and outline their implications and relevance for broader contemporary discourse on issues of power. This project concludes that Kierkegaard's concept of power successfully withstands the challenges which Nietzsche's perspective raises, while exposing the precarious foundations upon which the latter is based. In particular, Kierkegaard demonstrates that the designations of 'master power' and 'slave power' are mythological constructs.
2005-01-01T00:00:00ZHyde, J. KeithOf the making of comparative analyses of Kierkegaard and Nietzsche, there is no end. However, this project pursues a unique trajectory in its assumption that both Kierkegaard and Nietzsche devoted significant attention to the issue of power as it pertained to life in nineteenth-century Christendom. Although Nietzsche's concept of power has been vigorously examined since the late 1800s, scholars have only recently begun to explore thoroughly the social and political implications of Kierkegaard's thought. While certain treatments accomplish this by isolating their 'political thought' from their (a)theological presuppositions or exhibit a tendency to politicize Kierkegaard's theology, I seek to demonstrate how the political dimensions of their thought flows from the (a)theological core of their respective Weltanschauungen. By attempting to formulate Kierkegaard's concept of power, I argue that, not only do the two thinkers respond to similar factors and identify similar crises in the waning authority of Christendom, but Kierkegaard also effectively anticipates and critiques Nietzsche's position. The body of the project is divided into three main sections. The first section will present a summary of Nietzsche's cosmology, anthropology, and concept of power. The next section will articulate Kierkegaard's cosmology and anthropology before reconstructing his concept of power from diverse references throughout the pseudonymous authorship, religious writings, journals, and personal papers. The final section will attempt to compare and contrast the two perspectives under the auspices of a dialogical exchange. The conclusion will present the strengths and weaknesses of both positions and outline their implications and relevance for broader contemporary discourse on issues of power. This project concludes that Kierkegaard's concept of power successfully withstands the challenges which Nietzsche's perspective raises, while exposing the precarious foundations upon which the latter is based. In particular, Kierkegaard demonstrates that the designations of 'master power' and 'slave power' are mythological constructs.Jan Kochanowski's Psałterz Dawidów in the context of the European traditionSanders, Benhttps://hdl.handle.net/10023/133262019-03-29T13:49:51Z2001-01-01T00:00:00ZThis thesis examines Jan Kochanowski's vernacular verse translation of the Psalms, Psalterz Dawidow (Krakow, 1579), in terms both of its formal composition and its content, and illustrates the poet's debt to western Europe. It will be seen that his innovations in versification owe much to developments in the vernacular literatures of Italy and France, while the content of Psalterz Dawidow shows evidence of Kochanowski's use of neo-Latin works. Following the methodology employed by scholars in the late nineteenth and early twentieth centuries, the author of this thesis has reexamined the question of Kochanowski's use of sources. A comparison between Kochanowski's text and vernacular and Latin translations (prose and verse) and commentaries published in or before 1579 broadly confirms the findings of earlier studies while at the same time identifying a new source of Psalterz Dawidow, John Calvin's commentary on the Psalms (In librum Psalmorum, Iohannis Calvini commentarius (Geneva, 1557)). Furthermore, this thesis attempts to challenge the view expressed in previous studies that Kochanowski's use of Protestant sources, and the use of his translation by Protestants, is evidence that the poet himself had Protestant sympathies. Having established that the character of the Reformation and Counter Reformation in Poland was markedly different from that in the rest of Europe, that Calvinism was not suppressed and, indeed, won the support of the majority of the szlachta, the author of this thesis suggests that Kochanowski's choice of Protestant sources was motivated by the merits of the individual works rather than, necessarily, by any firmly held religious convictions. Indeed, an analysis of his oeuvre as a whole reveals that Kochanowski's works owe much to the humanist tradition and rarely provide any clear evidence of whether he was a Catholic or a Protestant.
2001-01-01T00:00:00ZSanders, BenThis thesis examines Jan Kochanowski's vernacular verse translation of the Psalms, Psalterz Dawidow (Krakow, 1579), in terms both of its formal composition and its content, and illustrates the poet's debt to western Europe. It will be seen that his innovations in versification owe much to developments in the vernacular literatures of Italy and France, while the content of Psalterz Dawidow shows evidence of Kochanowski's use of neo-Latin works. Following the methodology employed by scholars in the late nineteenth and early twentieth centuries, the author of this thesis has reexamined the question of Kochanowski's use of sources. A comparison between Kochanowski's text and vernacular and Latin translations (prose and verse) and commentaries published in or before 1579 broadly confirms the findings of earlier studies while at the same time identifying a new source of Psalterz Dawidow, John Calvin's commentary on the Psalms (In librum Psalmorum, Iohannis Calvini commentarius (Geneva, 1557)). Furthermore, this thesis attempts to challenge the view expressed in previous studies that Kochanowski's use of Protestant sources, and the use of his translation by Protestants, is evidence that the poet himself had Protestant sympathies. Having established that the character of the Reformation and Counter Reformation in Poland was markedly different from that in the rest of Europe, that Calvinism was not suppressed and, indeed, won the support of the majority of the szlachta, the author of this thesis suggests that Kochanowski's choice of Protestant sources was motivated by the merits of the individual works rather than, necessarily, by any firmly held religious convictions. Indeed, an analysis of his oeuvre as a whole reveals that Kochanowski's works owe much to the humanist tradition and rarely provide any clear evidence of whether he was a Catholic or a Protestant.Jerome's 'Excerpta de psalterio' : a study in originality and methodology : together with a first translation into EnglishLane, Robin MacGregorhttps://hdl.handle.net/10023/133252019-03-29T13:44:16Z2002-01-01T00:00:00ZThis study comprises two distinct sections. The first part is a study in the origins and methodology of Saint Jerome's Excerpta de Psalterio; and the second part a first translation into English of the Latin text, which is printed in the Corpus Christianorum Series Latina. In the first part, (the dissertation), I have arranged my research into three chapters. The first tackles the history of the Excerpta text, its title(s), and the question of Jerome's authorship. In this chapter I was particularly interested to research the links between this work and another by Origen, whom many scholars have suggested is the true author of the Excerpta. The second chapter takes a look at the educational background and situation of Jerome in the history of Biblical interpretation. Then it moves on to a more particular examination of Jerome's interpretative technique in the Excerpta. One of the aims of this chapter was to try to see Jerome's technique both as heavily indebted to, and yet innovatively building upon the work of other previous and contemporary Biblical interpreters. The third chapter examines in detail some of the characteristic uses of Hebrew words in Jerome's works, with an aim to assessing Saint Jerome's level of understanding of the Hebrew language. This is done with a view to reviewing the Excerpta in a new light, which takes into account all the linguistic work done by Jerome and not by Origen. This goes some way to clarifying dispute over the authorship of the work in question. This is followed by the Translation, the first (known) into English from the Latin of the CCSL, including footnotes and biblical references.
2002-01-01T00:00:00ZLane, Robin MacGregorThis study comprises two distinct sections. The first part is a study in the origins and methodology of Saint Jerome's Excerpta de Psalterio; and the second part a first translation into English of the Latin text, which is printed in the Corpus Christianorum Series Latina. In the first part, (the dissertation), I have arranged my research into three chapters. The first tackles the history of the Excerpta text, its title(s), and the question of Jerome's authorship. In this chapter I was particularly interested to research the links between this work and another by Origen, whom many scholars have suggested is the true author of the Excerpta. The second chapter takes a look at the educational background and situation of Jerome in the history of Biblical interpretation. Then it moves on to a more particular examination of Jerome's interpretative technique in the Excerpta. One of the aims of this chapter was to try to see Jerome's technique both as heavily indebted to, and yet innovatively building upon the work of other previous and contemporary Biblical interpreters. The third chapter examines in detail some of the characteristic uses of Hebrew words in Jerome's works, with an aim to assessing Saint Jerome's level of understanding of the Hebrew language. This is done with a view to reviewing the Excerpta in a new light, which takes into account all the linguistic work done by Jerome and not by Origen. This goes some way to clarifying dispute over the authorship of the work in question. This is followed by the Translation, the first (known) into English from the Latin of the CCSL, including footnotes and biblical references.Divine mercy and judgement in Exodus 34:6-7 and a selection of its echoesPokrifka-Joe, Hyunhye Juniahttps://hdl.handle.net/10023/133242019-03-29T13:51:53Z2004-01-01T00:00:00ZThis thesis is a study of the theological relationship between divine mercy and judgment in the attribute formula of Exodus 34:6-7 and in three of its "echoes" (Numbers 14:18, Isaiah 53:4-12 with 54:7-10, and Nahum 1:3). The primary scholarly interlocutor for this study is Walter Brueggemann. In his Theology of the Old Testament, Brueggemann offers an alternative interpretation of how mercy and judgment are related in these texts. Against Brueggemann, this study defends the view that in Ex 34:6-7 and these three echoes, divine mercy and judgment are not only mutually compatible but also are integrated with one another. I reach this conclusion by means of an exegesis of the above four texts that is canonical, theological, and contextual. The introduction Chapter 1 includes a survey of relevant scholarly literature, an analysis of relevant aspects of Brueggemann's work, and a statement of the canonical method employed in the thesis. Chapter 2 provides a theological exegesis of Exodus 34:6- 7 in the context of Exodus 32-34. Chapters 3-5 offer theological exegesis of the three echo-texts noted above. Chapter 6 offers a conclusion, summarising the argument and making some final observations.
2004-01-01T00:00:00ZPokrifka-Joe, Hyunhye JuniaThis thesis is a study of the theological relationship between divine mercy and judgment in the attribute formula of Exodus 34:6-7 and in three of its "echoes" (Numbers 14:18, Isaiah 53:4-12 with 54:7-10, and Nahum 1:3). The primary scholarly interlocutor for this study is Walter Brueggemann. In his Theology of the Old Testament, Brueggemann offers an alternative interpretation of how mercy and judgment are related in these texts. Against Brueggemann, this study defends the view that in Ex 34:6-7 and these three echoes, divine mercy and judgment are not only mutually compatible but also are integrated with one another. I reach this conclusion by means of an exegesis of the above four texts that is canonical, theological, and contextual. The introduction Chapter 1 includes a survey of relevant scholarly literature, an analysis of relevant aspects of Brueggemann's work, and a statement of the canonical method employed in the thesis. Chapter 2 provides a theological exegesis of Exodus 34:6- 7 in the context of Exodus 32-34. Chapters 3-5 offer theological exegesis of the three echo-texts noted above. Chapter 6 offers a conclusion, summarising the argument and making some final observations.The language of Father and the God of IsraelHiles, J. R.https://hdl.handle.net/10023/133232019-03-29T13:47:50Z2001-01-01T00:00:00ZStudies of the language of father in the Old Testament have sought to show either the centrality of this locus or its peripheral status. Both tend to work on the basis of a Religionsgeschichte approach, striving to situate texts that use father language in a wider Ancient Near Eastern setting. While there is doubtless a relationship between Israel's use of such language and that of antiquity, appeal to the latter serves largely to bring divergent views into bold relief. Language of father is relatively rare in the Old Testament. We indicate where it does appear, and why. The diachronic method is insufficient and word studies are inadequate for the questions, providing only a metaphorical universe of Near Eastern gods and God, which generate such divergent views. Presented here is an accounting of the canon's locus of "God as Father," sensitive to history-of-religion, yet allowing canonical presentation to have its own integrity within the theological universe of the Old Testament. In order to place matters in context, the first section examines the history-of-religion approach and its logical outgrowth in modern feminism. This section also surveys recent Trinitarian defences of father-language for God, viewed essentially as constructive reaction to feminism, but manifesting in itself failure to accord with Old Testament language and to account for Christological issues. The second section examines Hebrew texts that use father-language. The argument follows closely Scripture's order and character. If a history-of-religions approach focuses on evolutionary and non-canonical treatments, what is the alternative? Only when the issue is handled essentially from within can the relative scarcity of the locus, "God as Father," be acknowledged and light be shed on the reasons for the appearance of such language at all and just what it means. The final section offers a prudential statement of how father-language functions in the Old Testament and is meant to function in theological speech. Divine paternity is seen in terms of Israel's election by and covenant relationship with her God rather than primarily in general creation. Due to the existence and centrality of the Hebrew nomen sacrum direct reference to God in father-language was likely held in symbiotic reserve, until in post- exilic time in father became increasingly a metonym for God. It is in this context that Jesus' understanding and use of father-language is explicable.
2001-01-01T00:00:00ZHiles, J. R.Studies of the language of father in the Old Testament have sought to show either the centrality of this locus or its peripheral status. Both tend to work on the basis of a Religionsgeschichte approach, striving to situate texts that use father language in a wider Ancient Near Eastern setting. While there is doubtless a relationship between Israel's use of such language and that of antiquity, appeal to the latter serves largely to bring divergent views into bold relief. Language of father is relatively rare in the Old Testament. We indicate where it does appear, and why. The diachronic method is insufficient and word studies are inadequate for the questions, providing only a metaphorical universe of Near Eastern gods and God, which generate such divergent views. Presented here is an accounting of the canon's locus of "God as Father," sensitive to history-of-religion, yet allowing canonical presentation to have its own integrity within the theological universe of the Old Testament. In order to place matters in context, the first section examines the history-of-religion approach and its logical outgrowth in modern feminism. This section also surveys recent Trinitarian defences of father-language for God, viewed essentially as constructive reaction to feminism, but manifesting in itself failure to accord with Old Testament language and to account for Christological issues. The second section examines Hebrew texts that use father-language. The argument follows closely Scripture's order and character. If a history-of-religions approach focuses on evolutionary and non-canonical treatments, what is the alternative? Only when the issue is handled essentially from within can the relative scarcity of the locus, "God as Father," be acknowledged and light be shed on the reasons for the appearance of such language at all and just what it means. The final section offers a prudential statement of how father-language functions in the Old Testament and is meant to function in theological speech. Divine paternity is seen in terms of Israel's election by and covenant relationship with her God rather than primarily in general creation. Due to the existence and centrality of the Hebrew nomen sacrum direct reference to God in father-language was likely held in symbiotic reserve, until in post- exilic time in father became increasingly a metonym for God. It is in this context that Jesus' understanding and use of father-language is explicable.A study in the doctrine of forgiveness and atonementScott, David Russellhttps://hdl.handle.net/10023/132962021-01-14T15:20:00Z1923-01-01T00:00:00Z1923-01-01T00:00:00ZScott, David RussellThe General Assembly of the Kirk as a rival of the Scottish ParliamentMacQueen, Edith Edgarhttps://hdl.handle.net/10023/132952019-03-29T13:40:32Z1926-01-01T00:00:00ZThe accompanying thesis forms a study of the General Assembly as an influence not only upon Scottish
Politics but upon Scottish Representative Institutions.
The majority of writers upon the history of the Scottish
Church stress the private influence of individuals, which while interesting in itself was in many cases extraneous to the general movements both in the Kirk and in the development of the representative principle both as applied
to Kirk institutions and to Parliament and Conventions.
Several writers have seen in the General Assembly
a thoroughly democratic institution, which represented all
classes of social life and which prepared the way for the
ideal of a universal franchise. I have endeavoured to show
that the General Assembly for the greater part of its
development had little of this universal character and
was rather the expression of an "Opposition" which was
no more democratic in actual composition than the Parliament
itself.
The period 1560-1618 represents only part of the
period upon which I originally began investigation. To cope
with the century 1560-1660 I found that it would have been
necessary to omit much manuscript material which was
valuable for purposes of detail. I therefore limited the
present thesis to the 58 years after the Reformation
which saw the rise of the Assembly to full power 1592-96
and its subsequent decline, both as a political force and as a representative institution.
1926-01-01T00:00:00ZMacQueen, Edith EdgarThe accompanying thesis forms a study of the General Assembly as an influence not only upon Scottish
Politics but upon Scottish Representative Institutions.
The majority of writers upon the history of the Scottish
Church stress the private influence of individuals, which while interesting in itself was in many cases extraneous to the general movements both in the Kirk and in the development of the representative principle both as applied
to Kirk institutions and to Parliament and Conventions.
Several writers have seen in the General Assembly
a thoroughly democratic institution, which represented all
classes of social life and which prepared the way for the
ideal of a universal franchise. I have endeavoured to show
that the General Assembly for the greater part of its
development had little of this universal character and
was rather the expression of an "Opposition" which was
no more democratic in actual composition than the Parliament
itself.
The period 1560-1618 represents only part of the
period upon which I originally began investigation. To cope
with the century 1560-1660 I found that it would have been
necessary to omit much manuscript material which was
valuable for purposes of detail. I therefore limited the
present thesis to the 58 years after the Reformation
which saw the rise of the Assembly to full power 1592-96
and its subsequent decline, both as a political force and as a representative institution.A temple of living stones : John Cassian's construction of monastic orthodoxy in fifth-century GaulGoodrich, Richard J.https://hdl.handle.net/10023/132432019-03-29T13:45:42Z2003-01-01T00:00:00ZThis thesis examines John Cassian's attempts to influence the course of Gallic asceticism through the medium of his first ascetic work, De institutis coenobiorum et de octo principalium vitiorum remediis, I-IV. Rather than viewing Cassian as a cloistered, proto-Benedictine monk or an inept monastic legislator, it attempts to locate him in his broader, Late Antique context. The thesis first argues that the traditional view which holds that Cassian was a monk/abbot of Marseilles is flawed; in fact Cassian wrote his ascetic works while living in the province of Narbonensis Secunda and only moved to Marseilles sometime after AD 430. The thesis then turns to a consideration of the strategies Cassian employed to win a hearing for his ascetic works. It examines how he played on his own experience as the quality that gave him the right to overrule both native Gallic ascetic experiments and the works of other western ascetic writers. It also examines how Cassian created a semi-mythical set of monastic laws (the instituta Aegyptiorum) and used this construct as an additional source of authority for his recommendations. Having established Cassian's method for winning a hearing for his work, the thesis then examines what Cassian offered that was in some way different from the practices offered by his contemporaries. The most important difference was Cassian's emphasis on a literal renunciation of all ties with the world before someone could enter the ascetic life. Finally, this thesis argues that a proposal made by Owen Chadwick in 1968, that certain chapters in Book III of De institutis were later forgeries, is indeed correct. This is demonstrated by examining these chapters in the broader context of Cassian's thought and work. This traditional, textual analysis is then followed by a computerized stylometric study of the disputed passages, which confirms the likelihood that these chapters were written by someone other than John Cassian.
2003-01-01T00:00:00ZGoodrich, Richard J.This thesis examines John Cassian's attempts to influence the course of Gallic asceticism through the medium of his first ascetic work, De institutis coenobiorum et de octo principalium vitiorum remediis, I-IV. Rather than viewing Cassian as a cloistered, proto-Benedictine monk or an inept monastic legislator, it attempts to locate him in his broader, Late Antique context. The thesis first argues that the traditional view which holds that Cassian was a monk/abbot of Marseilles is flawed; in fact Cassian wrote his ascetic works while living in the province of Narbonensis Secunda and only moved to Marseilles sometime after AD 430. The thesis then turns to a consideration of the strategies Cassian employed to win a hearing for his ascetic works. It examines how he played on his own experience as the quality that gave him the right to overrule both native Gallic ascetic experiments and the works of other western ascetic writers. It also examines how Cassian created a semi-mythical set of monastic laws (the instituta Aegyptiorum) and used this construct as an additional source of authority for his recommendations. Having established Cassian's method for winning a hearing for his work, the thesis then examines what Cassian offered that was in some way different from the practices offered by his contemporaries. The most important difference was Cassian's emphasis on a literal renunciation of all ties with the world before someone could enter the ascetic life. Finally, this thesis argues that a proposal made by Owen Chadwick in 1968, that certain chapters in Book III of De institutis were later forgeries, is indeed correct. This is demonstrated by examining these chapters in the broader context of Cassian's thought and work. This traditional, textual analysis is then followed by a computerized stylometric study of the disputed passages, which confirms the likelihood that these chapters were written by someone other than John Cassian.The early churches of Fife : a gazetteer of sitesNickell, J. Alexandrahttps://hdl.handle.net/10023/132422019-03-29T13:42:21Z2003-01-01T00:00:00ZDuring the middle centuries of the first millennium AD, Christianity began to penetrate the north of Britain, and the establishment of the church within the community eventually brought a level of organization which would be vital to the development of subsequent society during the Middle Ages. In line with the fragmentary and culturally diverse nature of north Britain at this time, the experience of conversion and the arrival of Christianity differed from area to area, as well as reflecting some common trends. For the purposes of this dissertation, I have looked at the cultural trends which lay behind the form and distribution of Early Christian sites within Fife during the Pictish period, and the locations of the sites themselves. In the introduction, I shall address the geography of Fife; the political and cultural background of the region; the form of the church and the significant events which occurred in it during this period; the factors, identified in other areas, that are most likely to have affected church settlement; and the features which may indicate the presence of an early church. In the body of the dissertation, I shall address each parish individually, providing an introductory discussion of the area and a gazetteer entry for each possible site identified, followed by an analysis of the findings. The conclusion will focus on an analysis of how the previously discussed factors relate to Fife.
2003-01-01T00:00:00ZNickell, J. AlexandraDuring the middle centuries of the first millennium AD, Christianity began to penetrate the north of Britain, and the establishment of the church within the community eventually brought a level of organization which would be vital to the development of subsequent society during the Middle Ages. In line with the fragmentary and culturally diverse nature of north Britain at this time, the experience of conversion and the arrival of Christianity differed from area to area, as well as reflecting some common trends. For the purposes of this dissertation, I have looked at the cultural trends which lay behind the form and distribution of Early Christian sites within Fife during the Pictish period, and the locations of the sites themselves. In the introduction, I shall address the geography of Fife; the political and cultural background of the region; the form of the church and the significant events which occurred in it during this period; the factors, identified in other areas, that are most likely to have affected church settlement; and the features which may indicate the presence of an early church. In the body of the dissertation, I shall address each parish individually, providing an introductory discussion of the area and a gazetteer entry for each possible site identified, followed by an analysis of the findings. The conclusion will focus on an analysis of how the previously discussed factors relate to Fife.From Judaism to Calvinism : the life and writings of Immanuel Tremellius (1510-1580)Austin, Kenneth R. G.https://hdl.handle.net/10023/132392019-03-29T13:47:13Z2003-01-01T00:00:00ZThe existing literature on the sixteenth-century Christian-Hebraist, Immanuel Tremellius, is seriously inadequate. Two very short German biographies did appear in the nineteenth century, but nothing substantial has ever been written about him in English, while he has been almost entirely overlooked in the twentieth century by Reformation scholars from all countries. It is the underlying contention of this thesis, however, that his contribution was far more significant than this lack of attention would suggest. The dissertation begins by constructing as detailed a biography of Tremellius as the surviving sources allow. This then provides the necessary framework against which his contribution to the age may be properly evaluated. In particular, the high regard in which he was held by his contemporaries, his activities as a Professor of Hebrew and Old Testament studies, and his written works, especially his Latin translation of the Bible, generally regarded as the pre-eminent Protestant Latin translation to emerge from the sixteenth century, all highlight the important position which he filled. Expressly because the different elements of his contribution have been overshadowed in recent Reformation scholarship, the experiences of Tremellius have much to tell us about the early modern period as a whole. He highlights the importance of both the Jewish and the Italian contributions to the culture of sixteenth-century Protestantism. In addition, the crucial role attached to the finest biblical scholarship, shown both in the efforts to find suitable teaching positions for Tremellius and the success of his Bible editions forces a re-evaluation of Calvinism as a whole. Confessional polemic was undoubtedly a significant feature of the religious culture of the period, but this was something which Tremellius consciously avoided in all he did. Moreover, despite the prejudices against him both as a Jew and as an Italian, Tremellius, simply through the quality of his scholarship, won the respect of figures as exalted as Calvin himself.
2003-01-01T00:00:00ZAustin, Kenneth R. G.The existing literature on the sixteenth-century Christian-Hebraist, Immanuel Tremellius, is seriously inadequate. Two very short German biographies did appear in the nineteenth century, but nothing substantial has ever been written about him in English, while he has been almost entirely overlooked in the twentieth century by Reformation scholars from all countries. It is the underlying contention of this thesis, however, that his contribution was far more significant than this lack of attention would suggest. The dissertation begins by constructing as detailed a biography of Tremellius as the surviving sources allow. This then provides the necessary framework against which his contribution to the age may be properly evaluated. In particular, the high regard in which he was held by his contemporaries, his activities as a Professor of Hebrew and Old Testament studies, and his written works, especially his Latin translation of the Bible, generally regarded as the pre-eminent Protestant Latin translation to emerge from the sixteenth century, all highlight the important position which he filled. Expressly because the different elements of his contribution have been overshadowed in recent Reformation scholarship, the experiences of Tremellius have much to tell us about the early modern period as a whole. He highlights the importance of both the Jewish and the Italian contributions to the culture of sixteenth-century Protestantism. In addition, the crucial role attached to the finest biblical scholarship, shown both in the efforts to find suitable teaching positions for Tremellius and the success of his Bible editions forces a re-evaluation of Calvinism as a whole. Confessional polemic was undoubtedly a significant feature of the religious culture of the period, but this was something which Tremellius consciously avoided in all he did. Moreover, despite the prejudices against him both as a Jew and as an Italian, Tremellius, simply through the quality of his scholarship, won the respect of figures as exalted as Calvin himself.On the selection of oral-traditional data : methodological prolegomena for the construction of a new model of Early Christian oral traditionDerico, Travis M.https://hdl.handle.net/10023/132372019-03-29T13:43:01Z2002-01-01T00:00:00ZPrevious "technical" models have failed to provide a satisfying illustration of the social mechanism employed by the first Christians in the transmission of the oral Jesus tradition. This is largely the result of their having been constructed using unsuitable comparative data. Oral-traditional systems are the products of unique socio-cultural circumstances, and cannot be assumed to resemble each other apart from careful analysis. Thus, any non-Early-Christian oral-traditional data which is to be included in a model of early Christian oral tradition must be selected on the basis of its comparability with the early Christian data in respect to both literary and socio-cultural features.
2002-01-01T00:00:00ZDerico, Travis M.Previous "technical" models have failed to provide a satisfying illustration of the social mechanism employed by the first Christians in the transmission of the oral Jesus tradition. This is largely the result of their having been constructed using unsuitable comparative data. Oral-traditional systems are the products of unique socio-cultural circumstances, and cannot be assumed to resemble each other apart from careful analysis. Thus, any non-Early-Christian oral-traditional data which is to be included in a model of early Christian oral tradition must be selected on the basis of its comparability with the early Christian data in respect to both literary and socio-cultural features.God, humanity, and the form of the personal : the philosophical contribution of John Macmurray, with particular reference to issues in contemporary theologyWisemore, Jackhttps://hdl.handle.net/10023/132362019-03-29T13:50:39Z2002-01-01T00:00:00ZRecent trends in theology have created an environment where the thought of John Macmurray, a twentieth-century Scottish thinker and Professor of Moral Philosophy at the University of Edinburgh, is increasingly relevant. In particular the reemergence of a robust trinitarianism has raised issues surrounding relational concepts of person and the nature of the relationship between human and divine persons. Macmurray's philosophy is cited as a contemporary example of persons in relation which parallels certain Cappadocian and Athanasian notions of the Trinity. The relationship between Macmurray's anthropology and his theology, however, is largely unexplored, due in part to confusion over the exact nature of his doctrine of God as well as the lack of a thorough exposition of his thought as a whole. Because of the highly integrated nature of Macmurray's work one cannot properly understand the philosophical, anthropological, or theological dimensions in isolation from each other. Therefore this thesis considers these three dimensions of Macmurray's thought, providing a systematization and clarification of his philosophy, anthropology, and theology. Through the interaction between the philosophical, anthropological, and theological aspects of Macmurray's thought the ontological and epistemological relationship between God and humanity surfaces. Ontologically Macmurray clearly differentiates between God and humanity. Yet epistemologically there is a necessary relation because all human knowing and reflection is conditioned and limited by human reality. Since Macmurray believes humans experience God, he believes all human knowledge of God must be expressed within the terms of human reality. This does not necessarily lead to anthropomorphism as long as one realizes one is speaking in a limited and theoretical fashion about God who is at least personal. Macmurray's thought is then used to critically engage the theology of Moltmann, Gunton, Torrance, Cunningham, and Lampe particularly with respect to their understandings of the divine-human relationship.
2002-01-01T00:00:00ZWisemore, JackRecent trends in theology have created an environment where the thought of John Macmurray, a twentieth-century Scottish thinker and Professor of Moral Philosophy at the University of Edinburgh, is increasingly relevant. In particular the reemergence of a robust trinitarianism has raised issues surrounding relational concepts of person and the nature of the relationship between human and divine persons. Macmurray's philosophy is cited as a contemporary example of persons in relation which parallels certain Cappadocian and Athanasian notions of the Trinity. The relationship between Macmurray's anthropology and his theology, however, is largely unexplored, due in part to confusion over the exact nature of his doctrine of God as well as the lack of a thorough exposition of his thought as a whole. Because of the highly integrated nature of Macmurray's work one cannot properly understand the philosophical, anthropological, or theological dimensions in isolation from each other. Therefore this thesis considers these three dimensions of Macmurray's thought, providing a systematization and clarification of his philosophy, anthropology, and theology. Through the interaction between the philosophical, anthropological, and theological aspects of Macmurray's thought the ontological and epistemological relationship between God and humanity surfaces. Ontologically Macmurray clearly differentiates between God and humanity. Yet epistemologically there is a necessary relation because all human knowing and reflection is conditioned and limited by human reality. Since Macmurray believes humans experience God, he believes all human knowledge of God must be expressed within the terms of human reality. This does not necessarily lead to anthropomorphism as long as one realizes one is speaking in a limited and theoretical fashion about God who is at least personal. Macmurray's thought is then used to critically engage the theology of Moltmann, Gunton, Torrance, Cunningham, and Lampe particularly with respect to their understandings of the divine-human relationship.The doctrinal development of the prohibition of intoxicating drink in Islamic revelation and lawLeventhal, Paulhttps://hdl.handle.net/10023/132352019-03-29T13:46:30Z2002-01-01T00:00:00ZThere is the feeling in many quarters, especially as reflected in most general readers on Islam, that the prohibition of wine is an established and simple fact, and may safely be disregarded as a peripheral subject deserving of note, but worthy of little more attention than the perusal of one or two 'clear' koranic verses. This view, however, cannot be held by anyone with a knowledge of the interaction between literary analysis and the study of Islamic historiography, religion and law. For the prohibition of intoxicating drinks came about over intensive debate motivated by an apparently inadequate Revelation and characterised by wide-ranging opinion to almost every aspect, every opinion backed up by its own source materials. My research will describe and analyse the doctrinal development of the institutionalised prohibition of alcoholic beverages in Muslim tradition and law through a developmental approach. I will view the sources and proto-legal rulings as the product of social and moral trends arising from a nascent Community possessing Revelation and defined by their own separate institutions. This shall be approached first of all by placing wine into a cultural framework by examining its status in monotheistic, polytheistic and pre-Islamic belief and ritual. Through this framework, the material included in the Kur'an document will be discussed highlighting the prohibition of khamr as coming about through a series of incremental and reactionary steps reflecting social, cultural, religious and legal trends and ideas as noted by the prophetic legislator (or at least as tradition has portrayed). As a parallel source of divinely guided legislation, the 'historical' tradition, the exegetically derived Hadith, will be considered through the lens of theoretical discussions that later became connected to the 'real world,' and provided, sometimes successfully and sometimes not, for the socio-religious needs of the earliest Community. The remnants of the discussions between the scholars will be seen in the light of their efforts to understand the Revelation, and in doing so, created prophetic precedent that filled out and completed the meaning of the Revelation, in effect becoming 'history.' Careful note and analysis will be undertaken of the implications of the alleged drinking habits of the Prophet himself, and the interpretations of a remarkable fact that the Kur'an promises in the Hereafter a garden containing rivers, one of which is red wine, "pleasant to the drinker." The fundamental questions arising from these remnants are of course, what is 'wine,' what is allowed, what is not, and why? The crime of wine-drinking, paralleled in severity to no less than idolatry, did not bring with it its own koranic punishment, as the other 'crimes against God' (hadd, pl. hudud) should do. Indeed, how did wine-drinking even become connected to the other hadd crimes, and why? Addressed will be the legal problems the jurists were trying to solve, the tools they used, and the extent to which those problems were a product of their own making. The Islamic materials can be viewed as either sources for the history of the early Islamic community, or as a record of what Muslims of later generations told each other about how the early Islamic community was 'supposed to have been'. My methodological approach to these source materials is not to try and reconstruct "what really happened" in the lifetime of the Prophet or in the first two generations of Believers who used this material as the basis of their communal ethic. Rather, through analysis and comparison of the different streams of thought within the earliest generations of the Community, I shall attempt to derive from the residues of their discussions how the Muslims reacted to khamr (and sakar) in the Kur'an, what they were really talking about by circulating the exegetical materials, and why? Throughout this work the term spelled "Kur'an" will be used to denote the canonised work published and widely distributed by the "Custodian of the Two Holy Mosques King Fahd ibn al-Aziz al-Sa'ud (Madina, A.H. 1405)." The spelled term "koranic" is used throughout, in keeping with the common un-capitalised form of "biblical," otherwise transliteration conforms strictly to the Encyclopaedia of Islam, new edition (Leiden, 1954- 2000).
2002-01-01T00:00:00ZLeventhal, PaulThere is the feeling in many quarters, especially as reflected in most general readers on Islam, that the prohibition of wine is an established and simple fact, and may safely be disregarded as a peripheral subject deserving of note, but worthy of little more attention than the perusal of one or two 'clear' koranic verses. This view, however, cannot be held by anyone with a knowledge of the interaction between literary analysis and the study of Islamic historiography, religion and law. For the prohibition of intoxicating drinks came about over intensive debate motivated by an apparently inadequate Revelation and characterised by wide-ranging opinion to almost every aspect, every opinion backed up by its own source materials. My research will describe and analyse the doctrinal development of the institutionalised prohibition of alcoholic beverages in Muslim tradition and law through a developmental approach. I will view the sources and proto-legal rulings as the product of social and moral trends arising from a nascent Community possessing Revelation and defined by their own separate institutions. This shall be approached first of all by placing wine into a cultural framework by examining its status in monotheistic, polytheistic and pre-Islamic belief and ritual. Through this framework, the material included in the Kur'an document will be discussed highlighting the prohibition of khamr as coming about through a series of incremental and reactionary steps reflecting social, cultural, religious and legal trends and ideas as noted by the prophetic legislator (or at least as tradition has portrayed). As a parallel source of divinely guided legislation, the 'historical' tradition, the exegetically derived Hadith, will be considered through the lens of theoretical discussions that later became connected to the 'real world,' and provided, sometimes successfully and sometimes not, for the socio-religious needs of the earliest Community. The remnants of the discussions between the scholars will be seen in the light of their efforts to understand the Revelation, and in doing so, created prophetic precedent that filled out and completed the meaning of the Revelation, in effect becoming 'history.' Careful note and analysis will be undertaken of the implications of the alleged drinking habits of the Prophet himself, and the interpretations of a remarkable fact that the Kur'an promises in the Hereafter a garden containing rivers, one of which is red wine, "pleasant to the drinker." The fundamental questions arising from these remnants are of course, what is 'wine,' what is allowed, what is not, and why? The crime of wine-drinking, paralleled in severity to no less than idolatry, did not bring with it its own koranic punishment, as the other 'crimes against God' (hadd, pl. hudud) should do. Indeed, how did wine-drinking even become connected to the other hadd crimes, and why? Addressed will be the legal problems the jurists were trying to solve, the tools they used, and the extent to which those problems were a product of their own making. The Islamic materials can be viewed as either sources for the history of the early Islamic community, or as a record of what Muslims of later generations told each other about how the early Islamic community was 'supposed to have been'. My methodological approach to these source materials is not to try and reconstruct "what really happened" in the lifetime of the Prophet or in the first two generations of Believers who used this material as the basis of their communal ethic. Rather, through analysis and comparison of the different streams of thought within the earliest generations of the Community, I shall attempt to derive from the residues of their discussions how the Muslims reacted to khamr (and sakar) in the Kur'an, what they were really talking about by circulating the exegetical materials, and why? Throughout this work the term spelled "Kur'an" will be used to denote the canonised work published and widely distributed by the "Custodian of the Two Holy Mosques King Fahd ibn al-Aziz al-Sa'ud (Madina, A.H. 1405)." The spelled term "koranic" is used throughout, in keeping with the common un-capitalised form of "biblical," otherwise transliteration conforms strictly to the Encyclopaedia of Islam, new edition (Leiden, 1954- 2000).From tolerance to difference : the theological turn of political theoryJohnson, Kristen Deedehttps://hdl.handle.net/10023/132312019-03-29T13:47:19Z2004-01-01T00:00:00ZWithin recent political theory, political liberalism has answered the question of how to deal with pluralism in contemporary society largely in terms of tolerance. Prompted by the same question, agonistic political theory has been in search of a way to move beyond liberal invocations of tolerance to a deeper celebration of difference. This project tells the story of the move within political theory from tolerance to difference, and the concomitant move from epistemology to ontology, through an exposition of the work of liberal theorists John Rawls and Richard Rorty and of agonistic, or post-Nietzschean, political theorists Chantal Mouffe and William Connolly. From a theological perspective, the ontological turn within recent theory can be seen as a welcome development, as can the desire to expand our capacity to engage with difference and to augment our current political imagination given contemporary conditions of pluralism. Yet the sufficiency of the answers and ontology put forward by both political liberalism and post-Nietzschean political thought needs to be seriously questioned. Indeed, the ontological turn in political theory opens the way for a theological turn, for theology is equally concerned with questions of human being and 'what there is' more generally. To make this 'theological turn,' I look to Saint Augustine, and the ontology disclosed though his writings, to see what theological resources he offers for an engagement with difference. Through this discussion we re-discover Augustine's Heavenly City as the place in which unity and diversity, harmony and plurality can come together in ways that are not possible outside of participation in the Triune God. Yet this does not mean that the Heavenly City is to take over the earthly city. By putting Augustine into conversation with more recent theologians such as John Milbank, Karl Barth, and William Cavanaugh, we consider the relationship between the Heavenly City and the earthly city and we offer a picture in which renewed and expanded conceptions of 'public' and 'conversation' open the way for rich engagement between the many different particularities that constitute a pluralist society.
2004-01-01T00:00:00ZJohnson, Kristen DeedeWithin recent political theory, political liberalism has answered the question of how to deal with pluralism in contemporary society largely in terms of tolerance. Prompted by the same question, agonistic political theory has been in search of a way to move beyond liberal invocations of tolerance to a deeper celebration of difference. This project tells the story of the move within political theory from tolerance to difference, and the concomitant move from epistemology to ontology, through an exposition of the work of liberal theorists John Rawls and Richard Rorty and of agonistic, or post-Nietzschean, political theorists Chantal Mouffe and William Connolly. From a theological perspective, the ontological turn within recent theory can be seen as a welcome development, as can the desire to expand our capacity to engage with difference and to augment our current political imagination given contemporary conditions of pluralism. Yet the sufficiency of the answers and ontology put forward by both political liberalism and post-Nietzschean political thought needs to be seriously questioned. Indeed, the ontological turn in political theory opens the way for a theological turn, for theology is equally concerned with questions of human being and 'what there is' more generally. To make this 'theological turn,' I look to Saint Augustine, and the ontology disclosed though his writings, to see what theological resources he offers for an engagement with difference. Through this discussion we re-discover Augustine's Heavenly City as the place in which unity and diversity, harmony and plurality can come together in ways that are not possible outside of participation in the Triune God. Yet this does not mean that the Heavenly City is to take over the earthly city. By putting Augustine into conversation with more recent theologians such as John Milbank, Karl Barth, and William Cavanaugh, we consider the relationship between the Heavenly City and the earthly city and we offer a picture in which renewed and expanded conceptions of 'public' and 'conversation' open the way for rich engagement between the many different particularities that constitute a pluralist society.Scottish monasticism : its relation with the Crown and the Church to the year 1378Easson, David Edwardhttps://hdl.handle.net/10023/131672019-03-29T13:52:52Z1928-01-01T00:00:00Z1928-01-01T00:00:00ZEasson, David EdwardThe contribution of Thomas Erskine of Linlathen and his writings to Scottish theologyConn, James Charleshttps://hdl.handle.net/10023/131662019-03-29T13:44:33Z1935-01-01T00:00:00Z1935-01-01T00:00:00ZConn, James CharlesThe Christ-mysticism of St. PaulCaldwell, Thomashttps://hdl.handle.net/10023/131652019-03-29T13:48:00Z1927-06-01T00:00:00Z1927-06-01T00:00:00ZCaldwell, ThomasEnslaved under the elements of the cosmosClark, Ernest P.https://hdl.handle.net/10023/131232023-06-13T12:29:29Z2018-06-26T00:00:00ZWhen Paul writes ‘we too were enslaved under the elements of the world’, he means that the elements that compose the cosmos also compose and compromise the flesh and enslave human persons through their bodies (Gal 4.3). This thesis demonstrates that early Jews used the phrase στοιχεῖα τοῦ κόσμου to refer to the material elements – earth, water, air, and fire – and not to elemental spirits or elementary principles. Greek medical tradition understood the material elements to mediate the stimuli (παθήματα) and desires of the body which enslave the soul, and it prescribed a variety of regimens (including νόμος) as παιδαγωγοί to guide a person to wholeness. In his philosophy according to the cosmic elements, Philo promotes the law of Moses – including circumcision and the calendar – as the effective way to be ‘redeemed from slavery’ to the flesh, to attain righteousness, and to live in harmony with the cosmos. Paul’s epistle to the Galatians opposes this sort of ‘redemptive nomism’. Paul accepts that weak στοιχεῖα compose the weak σάρξ and that they mediate sinful stimuli and desires that lead to the actions of the flesh. However, he denies that the law can make people alive or righteous. Instead, Paul prescribes crucifixion with Christ and new life with the Spirit as the final cure for sin’s infection of the flesh made of weak στοιχεῖα. Through faith, Christ will be formed in believers as the Spirit guides them away from the desires of the flesh and produces his fruit in their lives.
2018-06-26T00:00:00ZClark, Ernest P.When Paul writes ‘we too were enslaved under the elements of the world’, he means that the elements that compose the cosmos also compose and compromise the flesh and enslave human persons through their bodies (Gal 4.3). This thesis demonstrates that early Jews used the phrase στοιχεῖα τοῦ κόσμου to refer to the material elements – earth, water, air, and fire – and not to elemental spirits or elementary principles. Greek medical tradition understood the material elements to mediate the stimuli (παθήματα) and desires of the body which enslave the soul, and it prescribed a variety of regimens (including νόμος) as παιδαγωγοί to guide a person to wholeness. In his philosophy according to the cosmic elements, Philo promotes the law of Moses – including circumcision and the calendar – as the effective way to be ‘redeemed from slavery’ to the flesh, to attain righteousness, and to live in harmony with the cosmos. Paul’s epistle to the Galatians opposes this sort of ‘redemptive nomism’. Paul accepts that weak στοιχεῖα compose the weak σάρξ and that they mediate sinful stimuli and desires that lead to the actions of the flesh. However, he denies that the law can make people alive or righteous. Instead, Paul prescribes crucifixion with Christ and new life with the Spirit as the final cure for sin’s infection of the flesh made of weak στοιχεῖα. Through faith, Christ will be formed in believers as the Spirit guides them away from the desires of the flesh and produces his fruit in their lives.Messianic expectation and the exorcisms of Jesus, the Son of David, in Matthew’s GospelKarjalainen, Tommi K.https://hdl.handle.net/10023/128082021-04-06T09:26:24Z2018-06-26T00:00:00ZIn this thesis I establish that Matthew’s presentation of Jesus’s exorcisms fits with the Second Temple exorcistic messianic expectations. This thesis challenges the axiom that nobody expected the Messiah to cast out demons. Previous research has been either preoccupied with sharp definitions of titles, have had a narrow understanding of messianism, or have attempted to import non-Jewish explanations. I have taken a more conceptual approach and have focused on those ideas in the Jewish Scriptures that provide the seedbed for messianism in general, that is, the Promise (2 Sam 7) and the centrality of David and Solomon. I have focused specifically on those elements that make their rule distinctive and ideally secure their prevailing over their adversaries. I have then traced the development of these features in the Second Temple period towards explicitly exorcistic interpretations. In so doing I have established the contemporary landscape and demonological language against which Matthew’s presentation of Jesus’s exorcisms specifically as the Son of David takes a shape of prophetic fulfillment. I have, thus, shown that Matthew’s account of Jesus the Son of David’s exorcisms makes sense only if it is preceded by a contemporary expectation for an exorcistic Messiah.
2018-06-26T00:00:00ZKarjalainen, Tommi K.In this thesis I establish that Matthew’s presentation of Jesus’s exorcisms fits with the Second Temple exorcistic messianic expectations. This thesis challenges the axiom that nobody expected the Messiah to cast out demons. Previous research has been either preoccupied with sharp definitions of titles, have had a narrow understanding of messianism, or have attempted to import non-Jewish explanations. I have taken a more conceptual approach and have focused on those ideas in the Jewish Scriptures that provide the seedbed for messianism in general, that is, the Promise (2 Sam 7) and the centrality of David and Solomon. I have focused specifically on those elements that make their rule distinctive and ideally secure their prevailing over their adversaries. I have then traced the development of these features in the Second Temple period towards explicitly exorcistic interpretations. In so doing I have established the contemporary landscape and demonological language against which Matthew’s presentation of Jesus’s exorcisms specifically as the Son of David takes a shape of prophetic fulfillment. I have, thus, shown that Matthew’s account of Jesus the Son of David’s exorcisms makes sense only if it is preceded by a contemporary expectation for an exorcistic Messiah.The genre, composition and hermeneutics of the Epistle of JamesCheung, Luke Leukhttps://hdl.handle.net/10023/127512019-03-29T13:43:22Z1999-01-01T00:00:00ZThe present thesis aims to determine the genre, the compositional structure and the hermeneutics found in the letter of James. It is divided into five parts. Part one first examines the various proposals for the genre of James. James is found to be a "counter cultural" wisdom instruction challenging the hearers' worldview and to reorient them to the values acceptable to God. Part two examines the previous attempts to uncover the structure of James. Here I adopt discourse analysis, paying special attention to the formal features of wisdom instruction. Part three explores the importance of law and wisdom to the understanding of the hermeneutics of James. James is using the love command as hermeneutical principle in understanding the Torah and is comparable to that in Matthew. Wisdom, a gift from God, is involved in the "how" of the important hermeneutical task of applying and keeping the law in one's particular situation. It also manifests itself in one's keeping of the law. Part four investigates the meaning of the call to perfection and the predicament of doubleness in relation to law and wisdom in the context of early Jewish and Christian thought. By adhering to the implanted word, doing what this word/law requires, Christians will be on the way to perfection and to life/salvation. Part five looks at the importance of eschatology which provides the underlying framework for the hermeneutics found in James.
In conclusion, James is seen as a wisdom instruction which adapts the teaching of Jesus, making it relevant to his readers. Our author exhorts his readers, the messianically renewed people of God, redeemed by the word of truth, to move along the way of perfection in obedience to the law, waiting for the coming of the Lord at the end of this age.
1999-01-01T00:00:00ZCheung, Luke LeukThe present thesis aims to determine the genre, the compositional structure and the hermeneutics found in the letter of James. It is divided into five parts. Part one first examines the various proposals for the genre of James. James is found to be a "counter cultural" wisdom instruction challenging the hearers' worldview and to reorient them to the values acceptable to God. Part two examines the previous attempts to uncover the structure of James. Here I adopt discourse analysis, paying special attention to the formal features of wisdom instruction. Part three explores the importance of law and wisdom to the understanding of the hermeneutics of James. James is using the love command as hermeneutical principle in understanding the Torah and is comparable to that in Matthew. Wisdom, a gift from God, is involved in the "how" of the important hermeneutical task of applying and keeping the law in one's particular situation. It also manifests itself in one's keeping of the law. Part four investigates the meaning of the call to perfection and the predicament of doubleness in relation to law and wisdom in the context of early Jewish and Christian thought. By adhering to the implanted word, doing what this word/law requires, Christians will be on the way to perfection and to life/salvation. Part five looks at the importance of eschatology which provides the underlying framework for the hermeneutics found in James.
In conclusion, James is seen as a wisdom instruction which adapts the teaching of Jesus, making it relevant to his readers. Our author exhorts his readers, the messianically renewed people of God, redeemed by the word of truth, to move along the way of perfection in obedience to the law, waiting for the coming of the Lord at the end of this age.Title redactedSalladin, James R.https://hdl.handle.net/10023/126932018-02-08T13:02:40Z2017-12-07T00:00:00Z2017-12-07T00:00:00ZSalladin, James R.Contemporary theology and the meaning of lifeBarrett, J. Edwardhttps://hdl.handle.net/10023/126442019-03-29T13:50:22Z1964-01-01T00:00:00Z“In the research which follows an examination is undertaken of selected writings from six leading contemporary theologians to discover what help they give in answering the question of the meaning of life. The six theologians have been chosen (1) because of the varied positions which they represent, and (2) because of their obvious influence within the present-day church. No suggestion is intended that Karl Barth, Rudolf Bultmann, Karl Heim, Reinhold Niebuhr, Henry Wieman, and Paul Tillich exhaust the term “contemporary theology.” Rather conspicuously absent are considerations of Emil Brunner, G.C. Berkouwer, Nels Ferre, the “Lundensian” school (Gustav Aulen and Anders Nygren), and the newly developing “post-Bultmann” school (particularly Fritz Buri and Gerhard Ebeling). The six men chosen do, however, give some index of the broad and varied spectrum which is “contemporary theology.”
The purpose of the following research is: (1) to establish a more precise definition of the question of the meaning of life; (2) to survey the answers to the question as developed within the thoughts of six leading contemporary theologians; and (3) to suggest, by observing strengths and weaknesses, the kind of answer which, in the light of the more precisely defined question, is most truly a helpful answer." -- from the Introduction.
1964-01-01T00:00:00ZBarrett, J. Edward“In the research which follows an examination is undertaken of selected writings from six leading contemporary theologians to discover what help they give in answering the question of the meaning of life. The six theologians have been chosen (1) because of the varied positions which they represent, and (2) because of their obvious influence within the present-day church. No suggestion is intended that Karl Barth, Rudolf Bultmann, Karl Heim, Reinhold Niebuhr, Henry Wieman, and Paul Tillich exhaust the term “contemporary theology.” Rather conspicuously absent are considerations of Emil Brunner, G.C. Berkouwer, Nels Ferre, the “Lundensian” school (Gustav Aulen and Anders Nygren), and the newly developing “post-Bultmann” school (particularly Fritz Buri and Gerhard Ebeling). The six men chosen do, however, give some index of the broad and varied spectrum which is “contemporary theology.”
The purpose of the following research is: (1) to establish a more precise definition of the question of the meaning of life; (2) to survey the answers to the question as developed within the thoughts of six leading contemporary theologians; and (3) to suggest, by observing strengths and weaknesses, the kind of answer which, in the light of the more precisely defined question, is most truly a helpful answer." -- from the Introduction.Mutual honor as motivation : the boasting motif in Phil 1:26 and 2:16Blois, Isaachttps://hdl.handle.net/10023/124422018-01-08T11:06:54Z2017-11-14T00:00:00ZThis thesis 1) argues that Paul’s use of the boasting motif in Philippians (1:26; 2:16; cf. 3:3) presents a mutual boast in which three parties participate: Paul, the Philippians, and God/Christ, and 2) demonstrates that such mutual boasting is both theologically warranted and culturally intelligible. The theological warrant for mutual boasting or honor appears through attending to the wider contexts of the Scriptural texts to which Paul alludes in the key exhortation section of the epistle (2:12-16), most importantly his allusion to Deut 32:5 in Phil 2:15 and to Isa 49:4 in Phil 2:16. The wider context of Deut 32 includes reference to the covenant ceremony at the close of the law-code (Deut 26:16-19), where mutual honor appears in the relationship established between YHWH and Israel, with Israel being exalted to become a καύχημα for YHWH (Deut 26:19 LXX). The wider context of Isa 49:4 incorporates the important motif of the reward of the Servant (Isa 49:4b; 53:12), whose calling to facilitate Israel’s glorious restoration (42:6-9; 49:6), though his labor was “in vain” (49:4), gains YHWH’s promise that the Servant himself will be glorified (49:5). By drawing on both of these Scriptural contexts Paul presents the mutual honor arising from the Philippians’ obedience as the eschatologically restored “children of God” (Phil 2:15) as engendering a καύχημα that is mutually shared between themselves (cf. 3:21), God who receives the glory from their righteousness (1:11), and Paul as the servant figure whose labor among them is now “not in vain” (2:16).
This presentation of mutual boasting would also have been culturally intelligible in light of the nature of friendship and family relationships in the Roman world of first-century Philippi. Paul presents his relationship with the Philippians in terms both reminiscent of friendship and overtly drawn from kinship relations (cf. ἀδελφοί in 1:12, 14; 3:1, 13, 17; 4:1). In the Greco-Roman world, these two relational paradigms were conspicuous in their promotion of mutual honor, since friends were expected to work toward each other’s honor, as were brothers. In view of the cultural expectation of sharing honor, friends and brothers were also able to deploy the reality of mutual honor for the purpose of exhortation, as can be seen in the rhetoric of Roman letter writers. In particular, Cicero, Seneca, and Fronto presuppose in their letters the motivational power that appealing to a regard for mutual honor has when issuing advice or commands. It is in the final chapter of this study that we treat Paul’s motivation of the Philippians towards obedience by drawing on this cultural script of mutual honor as the “vehicle” for communicating his theology, appealing to such mutual honor at 2:16 to motivate the Philippians to “work out their salvation with fear and trembling” (2:12) and to “do all things without grumbling or disputing” (2:14).
2017-11-14T00:00:00ZBlois, IsaacThis thesis 1) argues that Paul’s use of the boasting motif in Philippians (1:26; 2:16; cf. 3:3) presents a mutual boast in which three parties participate: Paul, the Philippians, and God/Christ, and 2) demonstrates that such mutual boasting is both theologically warranted and culturally intelligible. The theological warrant for mutual boasting or honor appears through attending to the wider contexts of the Scriptural texts to which Paul alludes in the key exhortation section of the epistle (2:12-16), most importantly his allusion to Deut 32:5 in Phil 2:15 and to Isa 49:4 in Phil 2:16. The wider context of Deut 32 includes reference to the covenant ceremony at the close of the law-code (Deut 26:16-19), where mutual honor appears in the relationship established between YHWH and Israel, with Israel being exalted to become a καύχημα for YHWH (Deut 26:19 LXX). The wider context of Isa 49:4 incorporates the important motif of the reward of the Servant (Isa 49:4b; 53:12), whose calling to facilitate Israel’s glorious restoration (42:6-9; 49:6), though his labor was “in vain” (49:4), gains YHWH’s promise that the Servant himself will be glorified (49:5). By drawing on both of these Scriptural contexts Paul presents the mutual honor arising from the Philippians’ obedience as the eschatologically restored “children of God” (Phil 2:15) as engendering a καύχημα that is mutually shared between themselves (cf. 3:21), God who receives the glory from their righteousness (1:11), and Paul as the servant figure whose labor among them is now “not in vain” (2:16).
This presentation of mutual boasting would also have been culturally intelligible in light of the nature of friendship and family relationships in the Roman world of first-century Philippi. Paul presents his relationship with the Philippians in terms both reminiscent of friendship and overtly drawn from kinship relations (cf. ἀδελφοί in 1:12, 14; 3:1, 13, 17; 4:1). In the Greco-Roman world, these two relational paradigms were conspicuous in their promotion of mutual honor, since friends were expected to work toward each other’s honor, as were brothers. In view of the cultural expectation of sharing honor, friends and brothers were also able to deploy the reality of mutual honor for the purpose of exhortation, as can be seen in the rhetoric of Roman letter writers. In particular, Cicero, Seneca, and Fronto presuppose in their letters the motivational power that appealing to a regard for mutual honor has when issuing advice or commands. It is in the final chapter of this study that we treat Paul’s motivation of the Philippians towards obedience by drawing on this cultural script of mutual honor as the “vehicle” for communicating his theology, appealing to such mutual honor at 2:16 to motivate the Philippians to “work out their salvation with fear and trembling” (2:12) and to “do all things without grumbling or disputing” (2:14).Joseph Houldsworth Oldham : his thought and its developmentMartin, Warham Lancehttps://hdl.handle.net/10023/123172019-03-29T13:51:24Z1967-01-01T00:00:00ZThis thesis will trace the development of the thought of Joseph Houldsworth Oldham. The thesis will describe the development of the thought of one of the fathers of the modern ecumenical movement.
A review of the theses written in Great Britain and North America since the Second World War reveals no study of Oldham’s thought. Although biographies have been written about most of Oldham’s contemporaries in the modern ecumenical movement – Mott, Brent, Söderblom, Temple, Paton – no biography has been written about Oldham. Therefore the necessity of this thesis is to tell the untold story of Joseph Houldsworth Oldham: His Thought and Its Development.
The author has selected Oldham’s published works as the basis of this study. Oldham’s unpublished papers and correspondence – much of it now gathered in boxes at Edinburgh House in London and at the World Council of Churches in Geneva – are not discussed in this thesis. This body of unpublished material could provide the basis for another study on Oldham. The author planned originally to tell the story of the thought and the life of J.H. Oldham. This intention shortly proved to be beyond the bounds of one thesis. This thesis does not, therefore, discuss in detail the story of Oldham’s life. Information about his life has generally been placed in the footnotes where it forms the setting for the development of his thought.
Oldham published prolifically from 1898 to 1963. The volume and variety of his writings during this sixty-five year period was not, however, immediately apparent to the author. Although the catalogue of the British Museum lists Oldham’s books and a few of his pamphlets, it scarcely hints at his total output. Part of the task of this thesis, therefore, was the compilation of a bibliography of Oldham’s published works.
1967-01-01T00:00:00ZMartin, Warham LanceThis thesis will trace the development of the thought of Joseph Houldsworth Oldham. The thesis will describe the development of the thought of one of the fathers of the modern ecumenical movement.
A review of the theses written in Great Britain and North America since the Second World War reveals no study of Oldham’s thought. Although biographies have been written about most of Oldham’s contemporaries in the modern ecumenical movement – Mott, Brent, Söderblom, Temple, Paton – no biography has been written about Oldham. Therefore the necessity of this thesis is to tell the untold story of Joseph Houldsworth Oldham: His Thought and Its Development.
The author has selected Oldham’s published works as the basis of this study. Oldham’s unpublished papers and correspondence – much of it now gathered in boxes at Edinburgh House in London and at the World Council of Churches in Geneva – are not discussed in this thesis. This body of unpublished material could provide the basis for another study on Oldham. The author planned originally to tell the story of the thought and the life of J.H. Oldham. This intention shortly proved to be beyond the bounds of one thesis. This thesis does not, therefore, discuss in detail the story of Oldham’s life. Information about his life has generally been placed in the footnotes where it forms the setting for the development of his thought.
Oldham published prolifically from 1898 to 1963. The volume and variety of his writings during this sixty-five year period was not, however, immediately apparent to the author. Although the catalogue of the British Museum lists Oldham’s books and a few of his pamphlets, it scarcely hints at his total output. Part of the task of this thesis, therefore, was the compilation of a bibliography of Oldham’s published works.John Buchan (1875-1940) : a reassessment of his Christian faith and practiceWeekes, Davidhttps://hdl.handle.net/10023/122592019-03-29T13:51:39Z2017-12-01T00:00:00ZThis thesis emphasises, as paramount, Buchan’s little explored life-long and deeply held
Christian faith and practice. Much on-going discussion of his life and character ignores or
misrepresents this essential motivation, favouring interpretations that stress his desire for fame
or fortune. This is not, however, a full-scale presentation of Buchan’s doctrinal beliefs, perhaps
impossible to achieve with so private a man.
Many influences around Buchan, and choices he made throughout life, indicate that he
remained faithful to his early experience of commitment to Christ. Neglected parts of books,
articles, and sermons, together with archived letters, documents and papers, in Oxford, Glasgow,
London, Elsfield, Edinburgh, and Queen’s Library, Kingston, Ontario, are used to inform
Buchan’s Christianity.
An examination of writings by Buchan’s father and sister revises the extent of a
suggested alienation between father and son over expressions of the faith. Subsequent chapters
consider how older friends, and youthful contemporaries encouraged Christian faith throughout
his life. Most appear as rather shadowy figures in what has been written. Greater attention to
little published biographical material clarifies their importance. Using local reminiscences of the
inter-war years when the Buchans were very prominent in Elsfield, for the first time the
absorbing significance of their involvement in village life receives the attention it deserves.
Those arguing that Buchan’s more racist or anti-clerical fictional characters voice his
own beliefs are challenged by closer examination of some of his historical and fictional
writings, and other activities. It has been claimed that one of Buchan’s greatest novels, Sick
Heart River, reveals his own spiritual pilgrimage, lacking a fully satisfying conversion
experience until the close of life. This book is given a new interpretation.
All the matters addressed more thoroughly here trenchantly focus Buchan’s life-long
faith, wonderfully expressed in Greek on his grave, ‘Christ shall overcome’.
2017-12-01T00:00:00ZWeekes, DavidThis thesis emphasises, as paramount, Buchan’s little explored life-long and deeply held
Christian faith and practice. Much on-going discussion of his life and character ignores or
misrepresents this essential motivation, favouring interpretations that stress his desire for fame
or fortune. This is not, however, a full-scale presentation of Buchan’s doctrinal beliefs, perhaps
impossible to achieve with so private a man.
Many influences around Buchan, and choices he made throughout life, indicate that he
remained faithful to his early experience of commitment to Christ. Neglected parts of books,
articles, and sermons, together with archived letters, documents and papers, in Oxford, Glasgow,
London, Elsfield, Edinburgh, and Queen’s Library, Kingston, Ontario, are used to inform
Buchan’s Christianity.
An examination of writings by Buchan’s father and sister revises the extent of a
suggested alienation between father and son over expressions of the faith. Subsequent chapters
consider how older friends, and youthful contemporaries encouraged Christian faith throughout
his life. Most appear as rather shadowy figures in what has been written. Greater attention to
little published biographical material clarifies their importance. Using local reminiscences of the
inter-war years when the Buchans were very prominent in Elsfield, for the first time the
absorbing significance of their involvement in village life receives the attention it deserves.
Those arguing that Buchan’s more racist or anti-clerical fictional characters voice his
own beliefs are challenged by closer examination of some of his historical and fictional
writings, and other activities. It has been claimed that one of Buchan’s greatest novels, Sick
Heart River, reveals his own spiritual pilgrimage, lacking a fully satisfying conversion
experience until the close of life. This book is given a new interpretation.
All the matters addressed more thoroughly here trenchantly focus Buchan’s life-long
faith, wonderfully expressed in Greek on his grave, ‘Christ shall overcome’.Ezekiel 20 and the composition of the TorahBarter, Penelopehttps://hdl.handle.net/10023/122492018-03-22T12:32:51Z2017-06-20T00:00:00ZThere is no consensus on why Ezekiel 20 differs so strongly from the other historical traditions and texts known from the Torah. Are the authors simply purposefully selective in their reuse of earlier ‘historical’ material, or do they offer a synopsis of all the material available to them, inadvertently preserving a particular stage in the development of the pentateuchal material? Or, more likely, is the answer somewhere in between? It is these questions that the present study begins to answer. Part One offers an analysis of the general linguistic influences of the priestly, Holiness, and deuteronomic corpora on Ezekiel 20, demonstrating that the impact of all three has been overstated. Part Two, the core of the study, examines in detail four texts of the Torah which share a statistically significant number and type of locutions with Ezekiel 20: Numbers 13-14; Exodus 6.2-8; Exodus 31.12-17; and Leviticus 26. Across these texts, both unilateral and bilateral literary reuse of or by Ezekiel 20 is established, and the ramifications for the composition and rhetoric of both the Torah texts and Ezekiel 20 is explored in detail. Part Three synthesises these findings, confirming that, and describing how, Ezekiel 20 compositionally interacts with the priestly and Holiness writings, offering insight into the extent and nature of a stratified, likely independent P. Three prevailing models of the composition of the Torah are then examined for points of continuity and discontinuity with this picture, with the result that none of them are able to account for all of the data collected herein. In sum, it is no longer sufficient to consider the literary dependencies between Ezekiel 20 and the priestly or Holiness material, let alone Ezekiel and the Torah, as mono-directional.
2017-06-20T00:00:00ZBarter, PenelopeThere is no consensus on why Ezekiel 20 differs so strongly from the other historical traditions and texts known from the Torah. Are the authors simply purposefully selective in their reuse of earlier ‘historical’ material, or do they offer a synopsis of all the material available to them, inadvertently preserving a particular stage in the development of the pentateuchal material? Or, more likely, is the answer somewhere in between? It is these questions that the present study begins to answer. Part One offers an analysis of the general linguistic influences of the priestly, Holiness, and deuteronomic corpora on Ezekiel 20, demonstrating that the impact of all three has been overstated. Part Two, the core of the study, examines in detail four texts of the Torah which share a statistically significant number and type of locutions with Ezekiel 20: Numbers 13-14; Exodus 6.2-8; Exodus 31.12-17; and Leviticus 26. Across these texts, both unilateral and bilateral literary reuse of or by Ezekiel 20 is established, and the ramifications for the composition and rhetoric of both the Torah texts and Ezekiel 20 is explored in detail. Part Three synthesises these findings, confirming that, and describing how, Ezekiel 20 compositionally interacts with the priestly and Holiness writings, offering insight into the extent and nature of a stratified, likely independent P. Three prevailing models of the composition of the Torah are then examined for points of continuity and discontinuity with this picture, with the result that none of them are able to account for all of the data collected herein. In sum, it is no longer sufficient to consider the literary dependencies between Ezekiel 20 and the priestly or Holiness material, let alone Ezekiel and the Torah, as mono-directional.Towards an African theology of public conversationZewde, Estifanos T.https://hdl.handle.net/10023/122442018-03-22T14:05:46Z2017-06-20T00:00:00ZPublic conversation is an important aspect of a day-to-day social life in African social world. Its scope also extends into the political realm, be being a critical dimension of democratisation in the continent. This dissertation aims at constructing the contours of an African theology of public conversation. It embarks on the analysis of the notion of ‘public’ as understood within the constellations of African politics and African theology, with the aim of establishing the possibility of context-focused theological reflection on the role of public conversation in Africa. Taking a cue from the literature on the interactions between Jürgen Habermas and some theologians, it establishes the possibility of African theological reflection on communicative action and advance contextual sensitivity in theological constructions by bring cultural and local values that are of significance, without necessarily resorting into cultural nostalgia. To this end, the study turns to a detailed study of African palaver, a customary conflict-resolving mechanism, as a model of public conversation. Palaver stands as a paradigm of traditional consensual democracy, which is communally bound, narratively structured and enshrines anamnestic solidarity between the visible and invisible members of a community. It will be argued that the structured interplay between community, narrative and memory makes African palaver an effective tool of communicative action. In order to advance this argument, it will be demonstrated that palaver offers a site of argumentative reasoning, a kind of narrative rationality, conceived as alternative form of communicative rationality to the one suggested by Habermas. On a theological level, the study builds on Johannes Baptist Metz’s memory-oriented narrative theology, as embodied by his idea of ‘dangerous memory’ and advances the argument for a contextual theological categorisation of memory-oriented (anamnestic) solidarity. In the final analysis, the study provides a hypothetical ground for theological contextualisation on the basis of a symmetrical conversation between culture and theology.
2017-06-20T00:00:00ZZewde, Estifanos T.Public conversation is an important aspect of a day-to-day social life in African social world. Its scope also extends into the political realm, be being a critical dimension of democratisation in the continent. This dissertation aims at constructing the contours of an African theology of public conversation. It embarks on the analysis of the notion of ‘public’ as understood within the constellations of African politics and African theology, with the aim of establishing the possibility of context-focused theological reflection on the role of public conversation in Africa. Taking a cue from the literature on the interactions between Jürgen Habermas and some theologians, it establishes the possibility of African theological reflection on communicative action and advance contextual sensitivity in theological constructions by bring cultural and local values that are of significance, without necessarily resorting into cultural nostalgia. To this end, the study turns to a detailed study of African palaver, a customary conflict-resolving mechanism, as a model of public conversation. Palaver stands as a paradigm of traditional consensual democracy, which is communally bound, narratively structured and enshrines anamnestic solidarity between the visible and invisible members of a community. It will be argued that the structured interplay between community, narrative and memory makes African palaver an effective tool of communicative action. In order to advance this argument, it will be demonstrated that palaver offers a site of argumentative reasoning, a kind of narrative rationality, conceived as alternative form of communicative rationality to the one suggested by Habermas. On a theological level, the study builds on Johannes Baptist Metz’s memory-oriented narrative theology, as embodied by his idea of ‘dangerous memory’ and advances the argument for a contextual theological categorisation of memory-oriented (anamnestic) solidarity. In the final analysis, the study provides a hypothetical ground for theological contextualisation on the basis of a symmetrical conversation between culture and theology.The Lord reigns supreme : an investigation on Stephen Charnock's exegetical, doctrinal, and practical theology concerning the existence and the attributes of GodGutiérrez S., Julián E.https://hdl.handle.net/10023/122182019-08-09T08:14:49Z2017-12-07T00:00:00ZThis research explores the method and theological content in Stephen Charnock’s discourses on the attributes and the existence of God with the intention to determine whether this material is structured upon the influence of the scholastic method. This is accomplished (1) by locating Charnock within his own academic and historical context and by interpreting his works according to the theological genre to which they belong, (2) by identifying the conceptual and methodological presuppositions that framed the discourses, (3) by examining and accounting for the order of exposition found in the discourses, and (4) by performing a descriptive analysis of the material seeking to identify traces of the scholastic method and style of argumentation. The findings of this investigation indicate that Charnock’s discourses are theological sermons primarily intended for homiletical purposes and yet organised and reasoned per the scholastic method.
2017-12-07T00:00:00ZGutiérrez S., Julián E.This research explores the method and theological content in Stephen Charnock’s discourses on the attributes and the existence of God with the intention to determine whether this material is structured upon the influence of the scholastic method. This is accomplished (1) by locating Charnock within his own academic and historical context and by interpreting his works according to the theological genre to which they belong, (2) by identifying the conceptual and methodological presuppositions that framed the discourses, (3) by examining and accounting for the order of exposition found in the discourses, and (4) by performing a descriptive analysis of the material seeking to identify traces of the scholastic method and style of argumentation. The findings of this investigation indicate that Charnock’s discourses are theological sermons primarily intended for homiletical purposes and yet organised and reasoned per the scholastic method.Bible and theology at work : the creative energy of Dorothy L. Sayers' 'The man born to be king'Wehr, Kathryn Hannahhttps://hdl.handle.net/10023/120832023-08-23T02:02:23Z2017-12-07T00:00:00ZThis study centres on the biblical and theological work behind Dorothy L. Sayers’ 12-part play-cycle, The Man Born to be King, aired on the BBC between 1941-42. Investigation begins by testing various unsubstantiated statements by biographers and scholars through a line-by-line analysis of the scripts, the results of which can be found in two large tables of information about how Sayers used each pericope in the Gospels (Appendix A) and a list of every known biblical reference within the play-cycle (Appendix C).
Sayers’ reported privileging of the Gospel of John gives way to evidence that Synoptic content outweighs Johannine by sheer bulk of material while preference is clearly given to stories that appear in both John and the Synoptics. Sayers’ reported avoidance of the Authorized Version gives way to limited but consistent use of the AV for the narrator, for Old Testament quotations, and a special use of the Coverdale Psalms from the Book of Common Prayer. A study of Sayers’ six secondary sources shows significant influence upon historic details and characterisation. By covering new ground through in-depth script and source analysis, these studies reveal, expand upon, and often contradict previous assumptions regarding Sayers’ sources and working process.
In the area of theological studies, investigation begins with Sayers’ own claim that she had no original theology—that she merely re-stated the Church’s teaching. First, Sayers’ identity as an Anglo-Catholic is explored to understand what she means by ‘Catholic’ and ‘the Church’. Having thus located Sayers within a particular tradition, Sayers’ Christology (building upon her emphasis on the Creed) and Eschatology (building upon her chosen theme of the Kingship of Christ) within the plays are considered within their broader context of early twentieth-century Anglo-Catholic and wider theology. Sayers’ theological originality is then proposed in relation to how she brought theology to life in dramatic form.
2017-12-07T00:00:00ZWehr, Kathryn HannahThis study centres on the biblical and theological work behind Dorothy L. Sayers’ 12-part play-cycle, The Man Born to be King, aired on the BBC between 1941-42. Investigation begins by testing various unsubstantiated statements by biographers and scholars through a line-by-line analysis of the scripts, the results of which can be found in two large tables of information about how Sayers used each pericope in the Gospels (Appendix A) and a list of every known biblical reference within the play-cycle (Appendix C).
Sayers’ reported privileging of the Gospel of John gives way to evidence that Synoptic content outweighs Johannine by sheer bulk of material while preference is clearly given to stories that appear in both John and the Synoptics. Sayers’ reported avoidance of the Authorized Version gives way to limited but consistent use of the AV for the narrator, for Old Testament quotations, and a special use of the Coverdale Psalms from the Book of Common Prayer. A study of Sayers’ six secondary sources shows significant influence upon historic details and characterisation. By covering new ground through in-depth script and source analysis, these studies reveal, expand upon, and often contradict previous assumptions regarding Sayers’ sources and working process.
In the area of theological studies, investigation begins with Sayers’ own claim that she had no original theology—that she merely re-stated the Church’s teaching. First, Sayers’ identity as an Anglo-Catholic is explored to understand what she means by ‘Catholic’ and ‘the Church’. Having thus located Sayers within a particular tradition, Sayers’ Christology (building upon her emphasis on the Creed) and Eschatology (building upon her chosen theme of the Kingship of Christ) within the plays are considered within their broader context of early twentieth-century Anglo-Catholic and wider theology. Sayers’ theological originality is then proposed in relation to how she brought theology to life in dramatic form.Charity, action and contemplation : twelfth-century Cisterician and Premonstratensian teachingsBandeniece, Beatrisehttps://hdl.handle.net/10023/120692019-03-29T13:44:16Z2017-12-07T00:00:00ZThe aim of this thesis is to examine twelfth-century Cistercian and Premonstratensian texts in order to discern teachings about charity, action and contemplation. Previous scholarship has differentiated Cistercian and Premonstratensian attitudes towards teaching, action and contemplation. This thesis analyses texts to discern whether there are differences between Cistercians and Premonstratensians in terms of their attitudes towards charity, action and contemplation, and whether they connect these terms. Building on conclusions reached by previous scholarship, this thesis proceeds by providing context and detailed analyses of these works.
The first chapter examines the history of monasticism from the third until the twelfth century: the origins of monasticism, Western monastic development with particular regard to Cistercians and Premonstratensians, medieval rules, as well as medieval education and exegesis. The second chapter views Cistercian teachings within De consideratione by Bernard of Clairvaux and The Mirror of Charity by Aelred of Rievaulx. It first introduces the life and works of Bernard and Aelred, then provides the context for each text. Texts are analysed in terms of content, structure, themes, as well as claims and justifications concerning charity, action and contemplation, using the Latin text in order to discern where authors use such terms as “caritas”, “contemplatio” and others. The third chapter proceeds in the same manner, viewing Premonstratensian texts: Epistola apologetica and Book One of Anticimenon by Anselm of Havelberg; On the Knowledge of Clerics by Philip of Harvengt and Sermon XII by Adam Scot.
This thesis draws several conclusions: charity is an underlying concept in all the texts. Discussing meditation or reading may imply contemplation. Teachings concerning action and contemplation differ regardless whether the writer is Cistercian or Premonstratensian. Philip of Harvengt is closest to combining all three terms in his teachings.
2017-12-07T00:00:00ZBandeniece, BeatriseThe aim of this thesis is to examine twelfth-century Cistercian and Premonstratensian texts in order to discern teachings about charity, action and contemplation. Previous scholarship has differentiated Cistercian and Premonstratensian attitudes towards teaching, action and contemplation. This thesis analyses texts to discern whether there are differences between Cistercians and Premonstratensians in terms of their attitudes towards charity, action and contemplation, and whether they connect these terms. Building on conclusions reached by previous scholarship, this thesis proceeds by providing context and detailed analyses of these works.
The first chapter examines the history of monasticism from the third until the twelfth century: the origins of monasticism, Western monastic development with particular regard to Cistercians and Premonstratensians, medieval rules, as well as medieval education and exegesis. The second chapter views Cistercian teachings within De consideratione by Bernard of Clairvaux and The Mirror of Charity by Aelred of Rievaulx. It first introduces the life and works of Bernard and Aelred, then provides the context for each text. Texts are analysed in terms of content, structure, themes, as well as claims and justifications concerning charity, action and contemplation, using the Latin text in order to discern where authors use such terms as “caritas”, “contemplatio” and others. The third chapter proceeds in the same manner, viewing Premonstratensian texts: Epistola apologetica and Book One of Anticimenon by Anselm of Havelberg; On the Knowledge of Clerics by Philip of Harvengt and Sermon XII by Adam Scot.
This thesis draws several conclusions: charity is an underlying concept in all the texts. Discussing meditation or reading may imply contemplation. Teachings concerning action and contemplation differ regardless whether the writer is Cistercian or Premonstratensian. Philip of Harvengt is closest to combining all three terms in his teachings.Title redactedEarnshaw, Rebekah Elizabethhttps://hdl.handle.net/10023/120622017-11-13T10:14:59Z2017-12-07T00:00:00Z2017-12-07T00:00:00ZEarnshaw, Rebekah ElizabethJohn Bate Cardale, pillar of apostles : a quest for CatholicityLancaster, Johnhttps://hdl.handle.net/10023/120462019-03-29T13:49:57Z1977-01-01T00:00:00ZJohn Bate Cardale (1802-l877) is the forgotten man
of the Catholic Apostolic Church. Edward Irving and Henry
Drummond who were both influential in the pre-history and
early days of the church received historical and biographical treatment long ago. Cardale, whose influence was
more decisive and longer lived than that of his two colleagues has until now been ignored. His life and works
show his personal participation in the quest for catholicity which was taking place in all churches during the
nineteenth century, a participation which was reflected
in the theology, worship and organization of the Catholic
Apostolic Church. The essentially hidden quality of
Cardale's life together with the Catholic Apostolic rule
of secrecy in regard to historic documents mean that insights into his life must be gained from the little material in the hands of descendants and from secondary sources.
The Catholic Apostolic Liturgy together with its two
volume theological commentary, Readings upon the Liturgy,
are Cardale's chief literary monuments. His lesser works
generally serve to illuminate minor themes not treated in
the Readings while his homiletic material is principally
devotional in character. Theologically Cardale is an
inheritor of the patristic and western catholic tradition.
He follows his mentor Irving in his understanding of the
Incarnation but breaks new ground in his doctrine of the
Church and its ministry by his unique exegesis of Ephesians
4:11-13. Cardale's approach to the dominical sacraments
is motivated by concern for theological truth and pastoral
nurture. The services Cardale compiled and revised in the
Liturgy seek to be based on theological principle, to meet
pastoral, psychological and devotional need and to draw
from the liturgical riches of ancient, Orthodox and western catholic traditions.
Cardale's gift of leadership, his theological precision and his liturgical creativity, the personal expressions of authority, tradition and comprehensiveness,
reacted to produce the most significant figure in the life
of the Catholic Apostolic Church and an important one on
the sidelines of nineteenth-century ecclesiastical history
in England.
1977-01-01T00:00:00ZLancaster, JohnJohn Bate Cardale (1802-l877) is the forgotten man
of the Catholic Apostolic Church. Edward Irving and Henry
Drummond who were both influential in the pre-history and
early days of the church received historical and biographical treatment long ago. Cardale, whose influence was
more decisive and longer lived than that of his two colleagues has until now been ignored. His life and works
show his personal participation in the quest for catholicity which was taking place in all churches during the
nineteenth century, a participation which was reflected
in the theology, worship and organization of the Catholic
Apostolic Church. The essentially hidden quality of
Cardale's life together with the Catholic Apostolic rule
of secrecy in regard to historic documents mean that insights into his life must be gained from the little material in the hands of descendants and from secondary sources.
The Catholic Apostolic Liturgy together with its two
volume theological commentary, Readings upon the Liturgy,
are Cardale's chief literary monuments. His lesser works
generally serve to illuminate minor themes not treated in
the Readings while his homiletic material is principally
devotional in character. Theologically Cardale is an
inheritor of the patristic and western catholic tradition.
He follows his mentor Irving in his understanding of the
Incarnation but breaks new ground in his doctrine of the
Church and its ministry by his unique exegesis of Ephesians
4:11-13. Cardale's approach to the dominical sacraments
is motivated by concern for theological truth and pastoral
nurture. The services Cardale compiled and revised in the
Liturgy seek to be based on theological principle, to meet
pastoral, psychological and devotional need and to draw
from the liturgical riches of ancient, Orthodox and western catholic traditions.
Cardale's gift of leadership, his theological precision and his liturgical creativity, the personal expressions of authority, tradition and comprehensiveness,
reacted to produce the most significant figure in the life
of the Catholic Apostolic Church and an important one on
the sidelines of nineteenth-century ecclesiastical history
in England.A comparative study of the Hebrew and Greek text forms of Jeremiah 10:1-18Adcock, James Sethhttps://hdl.handle.net/10023/119682023-03-24T03:02:12Z2015-04-01T00:00:00ZI wish to argue the following points:
1. MT Jeremiah gives a more complex text form in its more intricate poetic structure and, therefore, represents a more ancient or earlier form of verses 10:1-18.
2. LXX Jeremiah demonstrates later interpretative and textual developments in its logical structure of verses 10:1-18, which gives emphasis to verse 11 in its structural placement of verse 9 within that of verse 5, along with the necessary deletions of verses 10:6-8 and 10.
3. Qumran, apocryphal, and pseudepigraphtical material demonstrate the cultural and scribal milieu that readily explains the alterations evident in the Septuagint text form of 10:1-18.
These three primary arguments will be expressed in greater detail in chapters 2, 3, and 4. Chapter 2 concerns the Masoretic text form of 10:1-18 and explicates its text form’s structure. Chapter 3 discusses the Septuagint text form of 10:1-18 and analyzes its textual developments and translation technique. Chapter 4 surveys Second Temple Period Jewish literature that contains the text of Jer 10:1-18 or references its material. I will study Jeremiah 10:1-18 with the traditional tools of textual criticism along with other biblical criticisms as well. In this thesis, I wish to argue that the texts of 4Q71 (4QJerb) and LXX Jer 10 show evidence of a secondary nature in comparison to the MT tradition as reflected in 4Q70 (4QJera). The abbreviation of the passage and the transposition of 10:9 within 10:5 reflected in 4Q71 and LXX 10 demonstrate an easier and later textual variant in comparison to the more original text form of MT Jer 10. I shall observe that 4Q71 and LXX Jer 10:1-18’s alterations to MT’s older text form were done for the sake of attempting to smooth out the logical flow of the pericope.
2015-04-01T00:00:00ZAdcock, James SethI wish to argue the following points:
1. MT Jeremiah gives a more complex text form in its more intricate poetic structure and, therefore, represents a more ancient or earlier form of verses 10:1-18.
2. LXX Jeremiah demonstrates later interpretative and textual developments in its logical structure of verses 10:1-18, which gives emphasis to verse 11 in its structural placement of verse 9 within that of verse 5, along with the necessary deletions of verses 10:6-8 and 10.
3. Qumran, apocryphal, and pseudepigraphtical material demonstrate the cultural and scribal milieu that readily explains the alterations evident in the Septuagint text form of 10:1-18.
These three primary arguments will be expressed in greater detail in chapters 2, 3, and 4. Chapter 2 concerns the Masoretic text form of 10:1-18 and explicates its text form’s structure. Chapter 3 discusses the Septuagint text form of 10:1-18 and analyzes its textual developments and translation technique. Chapter 4 surveys Second Temple Period Jewish literature that contains the text of Jer 10:1-18 or references its material. I will study Jeremiah 10:1-18 with the traditional tools of textual criticism along with other biblical criticisms as well. In this thesis, I wish to argue that the texts of 4Q71 (4QJerb) and LXX Jer 10 show evidence of a secondary nature in comparison to the MT tradition as reflected in 4Q70 (4QJera). The abbreviation of the passage and the transposition of 10:9 within 10:5 reflected in 4Q71 and LXX 10 demonstrate an easier and later textual variant in comparison to the more original text form of MT Jer 10. I shall observe that 4Q71 and LXX Jer 10:1-18’s alterations to MT’s older text form were done for the sake of attempting to smooth out the logical flow of the pericope.God's disposition toward humanity in the theology of John Calvin: one will or two? : an analysis of Calvin's teaching on the knowledge of God, predestination and the atonementBuckner, Forrest H.https://hdl.handle.net/10023/118692021-09-24T02:08:40Z2015-05-01T00:00:00ZIn the course of this study, we find that for Calvin, God has one righteous will that is expressed as two, decidedly asymmetrical dispositions toward humanity. For Calvin, the only God that can be known, proclaimed, and trusted is God the Father, the God of creation, election and redemption who relates to his people according to his fatherly love; for reasons known only to him, God inexplicably creates some whom he does not rescue from their sinful state of rebellion against him. We first examine Calvin’s teaching on the knowledge of God and discover that God has revealed his unchanging nature to those with faith. God’s loving, righteous, wise, good, powerful, judging (of evil), and holy nature is exhibited in creation and providence, in Scripture, and most of all in Christ. We next explore Calvin’s teaching on predestination and discover that God’s one, secret, righteous will is expressed in two, decidedly asymmetrical wills toward humanity: (1) God’s disclosed electing will that directly corresponds with God’s nature and is extended to all but only effected in the elect; (2) God’s veiled reprobating will toward the reprobate that, from the human perspective, only corresponds to God’s nature in part. We continue by examining Calvin’s teaching on the reconciling work of Christ, finding that, for Calvin, creation and redemption clearly exhibit God’s disclosed disposition toward humanity while demonstrating God’s veiled disposition only in very small part. We then provide constructive analysis in three related areas: (1) Calvin’s teaching on the intra-trinitarian relations, (2) the locus of mystery in Calvin’s, Arminius’, and Barth’s accounts of predestination, and (3) the reclaimed logic of Mosaic sacrifice in relation to Calvin’s atonement teaching. In the context of a concluding summary, we consider three biblical accounts that depict God as possessing one rather than two dispositions toward humanity.
2015-05-01T00:00:00ZBuckner, Forrest H.In the course of this study, we find that for Calvin, God has one righteous will that is expressed as two, decidedly asymmetrical dispositions toward humanity. For Calvin, the only God that can be known, proclaimed, and trusted is God the Father, the God of creation, election and redemption who relates to his people according to his fatherly love; for reasons known only to him, God inexplicably creates some whom he does not rescue from their sinful state of rebellion against him. We first examine Calvin’s teaching on the knowledge of God and discover that God has revealed his unchanging nature to those with faith. God’s loving, righteous, wise, good, powerful, judging (of evil), and holy nature is exhibited in creation and providence, in Scripture, and most of all in Christ. We next explore Calvin’s teaching on predestination and discover that God’s one, secret, righteous will is expressed in two, decidedly asymmetrical wills toward humanity: (1) God’s disclosed electing will that directly corresponds with God’s nature and is extended to all but only effected in the elect; (2) God’s veiled reprobating will toward the reprobate that, from the human perspective, only corresponds to God’s nature in part. We continue by examining Calvin’s teaching on the reconciling work of Christ, finding that, for Calvin, creation and redemption clearly exhibit God’s disclosed disposition toward humanity while demonstrating God’s veiled disposition only in very small part. We then provide constructive analysis in three related areas: (1) Calvin’s teaching on the intra-trinitarian relations, (2) the locus of mystery in Calvin’s, Arminius’, and Barth’s accounts of predestination, and (3) the reclaimed logic of Mosaic sacrifice in relation to Calvin’s atonement teaching. In the context of a concluding summary, we consider three biblical accounts that depict God as possessing one rather than two dispositions toward humanity.The ethics of the enactment and reception of cruciform love : a comparative lexical, conceptual, exegetical/theological study of Colossians 3:1-17 and the patterns of thought which have influenced it in their grammatical/historical contextFrederick, Johnhttps://hdl.handle.net/10023/118542018-01-24T15:31:31Z2014-09-01T00:00:00ZThis thesis aims to compare the words and governing ethical pattern of thought in the catalogue of virtues and vice in Colossians 3:5, 8, 12-17 to Greco-Roman and Jewish texts that are antecedent to, or contemporaneous with the writings of the apostle Paul and the Epistle to the Colossians. In carrying out this study, I will interact with and critique the arguments of scholars who have proposed that Paul and the author of Colossians are operating from a Stoic, Cynic or Aristotelian governing ethical pattern of thought. I will demonstrate that such positions are called into question in light of the lack of both central Greco-Roman ethical terms, and the lack of essential ethical concepts in both the generally agreed upon genuine Pauline epistles and in the Epistle to the Colossians in particular. Lastly, I will combine the results of the comparative studies of Colossians and the Greco-Roman and Jewish sources with an exegesis of Colossians in order to propose that: (i) the ethical terms of Colossians - while incidentally and peripherally influenced by the various Hellenistic ethical schools of thought - are most directly influenced by words found in the texts of the Jewish traditions, (ii) several of the ethical terms used by the author of Colossians are largely absent from and certainly uncommon in the Greco-Roman sources surveyed but widely attested in the Jewish sources, and that (iii) the author of Colossians presents his ethical material through an inherited binary format derived from the Jewish Two Ways tradition that is driven by a governing pattern of thought which focuses on Christlike transformation through the enactment and reception of cruciform love.
2014-09-01T00:00:00ZFrederick, JohnThis thesis aims to compare the words and governing ethical pattern of thought in the catalogue of virtues and vice in Colossians 3:5, 8, 12-17 to Greco-Roman and Jewish texts that are antecedent to, or contemporaneous with the writings of the apostle Paul and the Epistle to the Colossians. In carrying out this study, I will interact with and critique the arguments of scholars who have proposed that Paul and the author of Colossians are operating from a Stoic, Cynic or Aristotelian governing ethical pattern of thought. I will demonstrate that such positions are called into question in light of the lack of both central Greco-Roman ethical terms, and the lack of essential ethical concepts in both the generally agreed upon genuine Pauline epistles and in the Epistle to the Colossians in particular. Lastly, I will combine the results of the comparative studies of Colossians and the Greco-Roman and Jewish sources with an exegesis of Colossians in order to propose that: (i) the ethical terms of Colossians - while incidentally and peripherally influenced by the various Hellenistic ethical schools of thought - are most directly influenced by words found in the texts of the Jewish traditions, (ii) several of the ethical terms used by the author of Colossians are largely absent from and certainly uncommon in the Greco-Roman sources surveyed but widely attested in the Jewish sources, and that (iii) the author of Colossians presents his ethical material through an inherited binary format derived from the Jewish Two Ways tradition that is driven by a governing pattern of thought which focuses on Christlike transformation through the enactment and reception of cruciform love.Glimpses of her Father's glory : deification and divine light in Longfellow's EvangelineBartel, Timothy E.https://hdl.handle.net/10023/118532021-03-12T03:01:36Z2013-09-01T00:00:00ZIn this thesis I endeavor to discover and show the Unitarian and Patristic theological influences on Henry Wadsworth Longfellow’s long narrative poem Evangeline, with special focus on the poem’s theological teachings concerning deification and descriptions of the spiritual experience of shining with divine light. In chapter one, I explore the theological climate of early nineteenth-century New England, focusing on the Unitarian and Transcendental movements and Longfellow’s familiarity with both. In chapter two, I present an overview of the critical literature concerning the religious elements of Evangeline, beginning with reviews by Longfellow’s contemporaries and ending with recent scholarship that calls for a new investigation of Unitarian influences on Evangeline. In chapters three and four, I look back to those Church Fathers who articulated the doctrines of deification and divine light in the second through fourth centuries. Through looking at the presence of the Church Fathers in Longfellow’s writings, especially in the unexplored “Christian Fathers” manuscript lectures from the early 1830s, I show how the Patristic writers proved interesting and inspiring to Longfellow in the years leading up to the publication of Evangeline.
Finally, in chapters five and six, I investigate in depth the religious elements of
Evangeline, giving special attention to the keynote passages of 2.1 and 2.5, which include, respectively, theological teaching concerning deification and a description of the spiritual experience of shining with divine light. I conclude that though in 2.1
Longfellow articulates theological teachings that possess strong affinities with Unitarian doctrine, in 2.5 Longfellow concludes the poem with a characteristically Patristic vision of the deified heroine shining with divine light.
2013-09-01T00:00:00ZBartel, Timothy E.In this thesis I endeavor to discover and show the Unitarian and Patristic theological influences on Henry Wadsworth Longfellow’s long narrative poem Evangeline, with special focus on the poem’s theological teachings concerning deification and descriptions of the spiritual experience of shining with divine light. In chapter one, I explore the theological climate of early nineteenth-century New England, focusing on the Unitarian and Transcendental movements and Longfellow’s familiarity with both. In chapter two, I present an overview of the critical literature concerning the religious elements of Evangeline, beginning with reviews by Longfellow’s contemporaries and ending with recent scholarship that calls for a new investigation of Unitarian influences on Evangeline. In chapters three and four, I look back to those Church Fathers who articulated the doctrines of deification and divine light in the second through fourth centuries. Through looking at the presence of the Church Fathers in Longfellow’s writings, especially in the unexplored “Christian Fathers” manuscript lectures from the early 1830s, I show how the Patristic writers proved interesting and inspiring to Longfellow in the years leading up to the publication of Evangeline.
Finally, in chapters five and six, I investigate in depth the religious elements of
Evangeline, giving special attention to the keynote passages of 2.1 and 2.5, which include, respectively, theological teaching concerning deification and a description of the spiritual experience of shining with divine light. I conclude that though in 2.1
Longfellow articulates theological teachings that possess strong affinities with Unitarian doctrine, in 2.5 Longfellow concludes the poem with a characteristically Patristic vision of the deified heroine shining with divine light.The concept of "the human" in the work of Hermann Hesse and Paul TillichFranklin, Wilbur B.https://hdl.handle.net/10023/118232019-03-29T13:52:07Z1977-01-01T00:00:00Z"The Concept of 'the Human' in the Work of Hermann Hesse and Paul Tillich" is an interdisciplinary study in theology and literature. Three chapters each on Hesse and Tillich discuss the life work, and critical significance of both men. The seventh chapter compares their similarities and their contrasting views. In his work Hermann Hesse singles out the artist as the best example of true personhood and believes that individuals become fully human by being aesthetes, possessing ironic humor, learning to love unconditionally, expressing themselves while at play, transcending themselves through magical thinking, i.e., bringing into harmony the polarities of life, and finally, by assuming ethical responsibility for life to the point of sacrificial service. In the work of Paul Tillich existential man experiences estrangement, but essential man possesses a vision of wholeness and therefore of potentiality. However, maturity is to be found in becoming reconciled. Jesus as the Christ is the New Being who reunites man with God, Sanctification describes what it means to be fully human, and participation in a theonomous culture requires that one help make human life more human for others. The final chapter compares the life and work of Hesse and Tillich and concludes; both men have a tripartite view of human nature, they recognize the ambiguities of life as well as the demonic element in man, perfection is beyond an individual's grasp hut fulfillment is not, and both men are humanists who oppose dehumanization. They differ in that Tillich is more interested in ontology than in psychology, Hesse stresses self-realisation, whereas Tillich: stresses becoming whole by way of reunion with Being-itself. Hesse appreciates the aesthetic and ethical stages of life but lacks Tillich's emphasis on the depth dimension. Hesse's answer to the human situation is autonomous rather than theonomous as advocated by Tillich. The implications of both Hesse's and Tillich's thought include the following: becoming fully; human is a lifelong process; man is most human when he reflects his best self or the image of God; being human must address itself to the perennial problems of man (sin, suffering, and death); anthropology rather than dogmatic theology is the arena in which the theological enterprise should take placer and finally. the contemporary church needs to be aware of the necessity for both personal religious experience and social action.
1977-01-01T00:00:00ZFranklin, Wilbur B."The Concept of 'the Human' in the Work of Hermann Hesse and Paul Tillich" is an interdisciplinary study in theology and literature. Three chapters each on Hesse and Tillich discuss the life work, and critical significance of both men. The seventh chapter compares their similarities and their contrasting views. In his work Hermann Hesse singles out the artist as the best example of true personhood and believes that individuals become fully human by being aesthetes, possessing ironic humor, learning to love unconditionally, expressing themselves while at play, transcending themselves through magical thinking, i.e., bringing into harmony the polarities of life, and finally, by assuming ethical responsibility for life to the point of sacrificial service. In the work of Paul Tillich existential man experiences estrangement, but essential man possesses a vision of wholeness and therefore of potentiality. However, maturity is to be found in becoming reconciled. Jesus as the Christ is the New Being who reunites man with God, Sanctification describes what it means to be fully human, and participation in a theonomous culture requires that one help make human life more human for others. The final chapter compares the life and work of Hesse and Tillich and concludes; both men have a tripartite view of human nature, they recognize the ambiguities of life as well as the demonic element in man, perfection is beyond an individual's grasp hut fulfillment is not, and both men are humanists who oppose dehumanization. They differ in that Tillich is more interested in ontology than in psychology, Hesse stresses self-realisation, whereas Tillich: stresses becoming whole by way of reunion with Being-itself. Hesse appreciates the aesthetic and ethical stages of life but lacks Tillich's emphasis on the depth dimension. Hesse's answer to the human situation is autonomous rather than theonomous as advocated by Tillich. The implications of both Hesse's and Tillich's thought include the following: becoming fully; human is a lifelong process; man is most human when he reflects his best self or the image of God; being human must address itself to the perennial problems of man (sin, suffering, and death); anthropology rather than dogmatic theology is the arena in which the theological enterprise should take placer and finally. the contemporary church needs to be aware of the necessity for both personal religious experience and social action.Title redactedMcSwain, Jeffrey Y.https://hdl.handle.net/10023/118182017-12-18T09:21:09Z2015-01-01T00:00:00Z2015-01-01T00:00:00ZMcSwain, Jeffrey Y.A critical analysis of the pneumatology of Thomas Erskine of LinlathenKeyser, David J.https://hdl.handle.net/10023/116922019-03-29T13:46:10Z2004-01-01T00:00:00ZIn performing an analysis of the pneumatology of Thomas Erskine it is first
necessary to look for the presence of a traditional Trinitarian Pneumatology which is
based on the historical findings of the church and which deals with the subject of
hypostasis and the relationships between the Persons within the Godhead. This kind of
pneumatology is found to be lacking in Erskine’s writings. The next step is to proceed to
look for anything that could replace it. Erskine’s concept of the “first bond” of the flesh,
the role of the human conscience, and the place of the living Word are three things that
partially take the place of a formal pneumatology in Erskine’s thinking.
Erskine was very interested in the West Country revival which began in Scotland
in 1829. He visited the area and wrote about his observations and experiences there. This
increased his interest in the actions of the Holy Spirit both in experience and the
scriptures. Even though he later recanted his endorsement of these manifestations in his
own day, he held to his belief that such phenomena should appear in a healthy church
which follows a New Testament pattern.
In this thesis Erskine’s writings are analyzed by scanning all of them into a
computer database and searching for references to the actions of the Holy Spirit. From
this a dynamic pneumatology emerges. A dynamic pneumatology is not concerned with
historic creeds or the relationships within the Godhead, John McIntyre defines a dynamic
pneumatology as one that speaks of what the Holy Spirit does. McIntyre’s taxonomy
sets forth eleven patterns of dynamic pneumatology with many sub-patterns. This
examination of the writings of Erskine reveals a strong dynamic pneumatology which is
both relational and ecclesial.
2004-01-01T00:00:00ZKeyser, David J.In performing an analysis of the pneumatology of Thomas Erskine it is first
necessary to look for the presence of a traditional Trinitarian Pneumatology which is
based on the historical findings of the church and which deals with the subject of
hypostasis and the relationships between the Persons within the Godhead. This kind of
pneumatology is found to be lacking in Erskine’s writings. The next step is to proceed to
look for anything that could replace it. Erskine’s concept of the “first bond” of the flesh,
the role of the human conscience, and the place of the living Word are three things that
partially take the place of a formal pneumatology in Erskine’s thinking.
Erskine was very interested in the West Country revival which began in Scotland
in 1829. He visited the area and wrote about his observations and experiences there. This
increased his interest in the actions of the Holy Spirit both in experience and the
scriptures. Even though he later recanted his endorsement of these manifestations in his
own day, he held to his belief that such phenomena should appear in a healthy church
which follows a New Testament pattern.
In this thesis Erskine’s writings are analyzed by scanning all of them into a
computer database and searching for references to the actions of the Holy Spirit. From
this a dynamic pneumatology emerges. A dynamic pneumatology is not concerned with
historic creeds or the relationships within the Godhead, John McIntyre defines a dynamic
pneumatology as one that speaks of what the Holy Spirit does. McIntyre’s taxonomy
sets forth eleven patterns of dynamic pneumatology with many sub-patterns. This
examination of the writings of Erskine reveals a strong dynamic pneumatology which is
both relational and ecclesial.Jesus and Paul : the realization of the grace of God in the lives of outcasts and sinnersSimmons, William A.https://hdl.handle.net/10023/116412019-03-29T13:53:11Z1990-07-01T00:00:00ZThe purpose of the study is to advance the question of Paul's relationship to the historical Jesus by going beyond a mere paralleling of texts and by concentrating on the genuinely theological themes that join them. In contrast to the "new hermeneutic", and Eberhard Jungel in particular, the method of enquiry will emphasize events that speak rather than "speech-events" (Sprachereignisse) . The central thesis suggests that Jesus and Paul are related on an essentially theo-logical level. That is, they realized God, both in their perception and experience, as one who offered grace and reconciliation to the outcasts and sinners of their day. It is proposed that Jesus' deliberate table-fellowship with toll collectors and sinners revealed such a theology. It is further suggested that this fresh vision of God emboldened the Hellenists, and eventually the Apostle Paul, to welcome uncircumcised Gentiles as equal members of the people of God. Paul's violent persecution of the Hellenists was short-lived, for on the Damascus road he too experienced the God who justifies the ungodly. And finally it was postulated that the experience of the Spirit among the Gentiles served as evidentiary proof that God was indeed open to outsiders. Egalitarianism and mutual acceptance was to be the norm for the church. Thus the goal of the dissertation is to argue that the theological continuity expressed above is not due to mere coincidence, but is traceable to the deeds and words of the historical Jesus.
1990-07-01T00:00:00ZSimmons, William A.The purpose of the study is to advance the question of Paul's relationship to the historical Jesus by going beyond a mere paralleling of texts and by concentrating on the genuinely theological themes that join them. In contrast to the "new hermeneutic", and Eberhard Jungel in particular, the method of enquiry will emphasize events that speak rather than "speech-events" (Sprachereignisse) . The central thesis suggests that Jesus and Paul are related on an essentially theo-logical level. That is, they realized God, both in their perception and experience, as one who offered grace and reconciliation to the outcasts and sinners of their day. It is proposed that Jesus' deliberate table-fellowship with toll collectors and sinners revealed such a theology. It is further suggested that this fresh vision of God emboldened the Hellenists, and eventually the Apostle Paul, to welcome uncircumcised Gentiles as equal members of the people of God. Paul's violent persecution of the Hellenists was short-lived, for on the Damascus road he too experienced the God who justifies the ungodly. And finally it was postulated that the experience of the Spirit among the Gentiles served as evidentiary proof that God was indeed open to outsiders. Egalitarianism and mutual acceptance was to be the norm for the church. Thus the goal of the dissertation is to argue that the theological continuity expressed above is not due to mere coincidence, but is traceable to the deeds and words of the historical Jesus.Death : a Christian perspectiveHolden, Douglas T.https://hdl.handle.net/10023/115422019-03-29T13:51:38Z1966-01-01T00:00:00Z"It was by no means conceived that this one writing could answer all the questions concerning the Christian answers or beliefs in regard to death. The theme presented here is an historical survey of representative periods and figures from the ancient Hebrew times through the Protestant Reformation which demonstrates the evolving and emerging patterns of death. No Christian perspective could be found without dealing with the fundamental concepts herein. As the title suggests, this is simply a start but nevertheless a basic start. All of Christian theology is related to the Death of Christ so it is to His Death that the Church must continually readdress itself.” – from the Introduction.
1966-01-01T00:00:00ZHolden, Douglas T."It was by no means conceived that this one writing could answer all the questions concerning the Christian answers or beliefs in regard to death. The theme presented here is an historical survey of representative periods and figures from the ancient Hebrew times through the Protestant Reformation which demonstrates the evolving and emerging patterns of death. No Christian perspective could be found without dealing with the fundamental concepts herein. As the title suggests, this is simply a start but nevertheless a basic start. All of Christian theology is related to the Death of Christ so it is to His Death that the Church must continually readdress itself.” – from the Introduction.Title redactedKim, Hyung Taehttps://hdl.handle.net/10023/114902017-08-16T13:22:59Z2017-01-01T00:00:00Z2017-01-01T00:00:00ZKim, Hyung TaeA literary shema : Annie Dillard's Judeo-Christian vision and voiceKanitz, Lori Annhttps://hdl.handle.net/10023/113742019-03-29T09:31:06Z2014-01-01T00:00:00ZAmple evidence exists for American Pulitzer Prize-winning author Annie Dillard’s
life-long interest in Jewish mysticism. However, to date, its shaping influence on her work
has remained unexamined. This thesis seeks to explore the role of Jewish mystical theology,
particularly Lurianic Kabbalism and Martin Buber’s Hasidism, in three seminal theological
movements found within Dillard’s canon: creation, evil, and redemption.
Chapter 1 demonstrates that although there exist connections between Jewish
mysticism and the Neoplatonic traditions with which Dillard is frequently linked, her
pansacramental vision of God’s presence in creation seems far more closely allied with
Hasidism than Neoplatonism, particularly in her depictions of mystical descents.
Chapter 2 explores Dillard’s challenges to Western Christianity’s notions of an
omnipotent God as she wrestles with questions about evil and suffering. Her synthesis of the
Kabbalistic concepts of tsimtsum and shevirat ha-kelim with Christian kenotic theology
allows her to create within her literary cosmos a God who elects to be self-limiting.
Chapter 3 suggests that the inherent kenoticism of tsimtsum and shevirat ha-kelim
enables Dillard to explore questions about evil and suffering within the tension of theodicean
spaces created by gaps between apparently contradictory existential and spiritual truths. The
chapter also proposes that Dillard’s asyndetic style both reflects and creates deliberately
unsettling textual ellipses that locate readers within the silence of theodicean spaces.
Chapter 4 begins the arc of the thesis’ movement toward redemption by
demonstrating how gaps and absences within Dillard’s work function not merely as
theodicean spaces but also as affective absences that, like the mystical white spaces between
the Torah’s black letters, can become fecund, plurivocal gaps that engender mystery and
meaning.
2014-01-01T00:00:00ZKanitz, Lori AnnAmple evidence exists for American Pulitzer Prize-winning author Annie Dillard’s
life-long interest in Jewish mysticism. However, to date, its shaping influence on her work
has remained unexamined. This thesis seeks to explore the role of Jewish mystical theology,
particularly Lurianic Kabbalism and Martin Buber’s Hasidism, in three seminal theological
movements found within Dillard’s canon: creation, evil, and redemption.
Chapter 1 demonstrates that although there exist connections between Jewish
mysticism and the Neoplatonic traditions with which Dillard is frequently linked, her
pansacramental vision of God’s presence in creation seems far more closely allied with
Hasidism than Neoplatonism, particularly in her depictions of mystical descents.
Chapter 2 explores Dillard’s challenges to Western Christianity’s notions of an
omnipotent God as she wrestles with questions about evil and suffering. Her synthesis of the
Kabbalistic concepts of tsimtsum and shevirat ha-kelim with Christian kenotic theology
allows her to create within her literary cosmos a God who elects to be self-limiting.
Chapter 3 suggests that the inherent kenoticism of tsimtsum and shevirat ha-kelim
enables Dillard to explore questions about evil and suffering within the tension of theodicean
spaces created by gaps between apparently contradictory existential and spiritual truths. The
chapter also proposes that Dillard’s asyndetic style both reflects and creates deliberately
unsettling textual ellipses that locate readers within the silence of theodicean spaces.
Chapter 4 begins the arc of the thesis’ movement toward redemption by
demonstrating how gaps and absences within Dillard’s work function not merely as
theodicean spaces but also as affective absences that, like the mystical white spaces between
the Torah’s black letters, can become fecund, plurivocal gaps that engender mystery and
meaning.How can Mark's Christ be David's sonBotner, Max A.https://hdl.handle.net/10023/113682018-12-13T15:56:40Z2017-01-01T00:00:00ZThis study examines the long-standing debate on the Davidssohnfrage in the Gospel according to
Mark (12:35–37). In contrast to the traditionsgeschichtliche paradigm set forth by Wrede (1907),
it argues that Mark’s stance on Davidic sonship cannot be assessed properly by isolating the
words “(Son of) David.” Rather, the totality of Mark’s messiah language—what the narrative
communicates about “Christ” (Χριστόϛ; Mark 1:1)—is relevant to how one assesses the issue of
the Messiah’s ancestry. Justification for this paradigm shift is rooted in observations about the
ways in which ancient authors communicate what they mean by the term “messiah.” Careful
attention to ancient discourse about “messiahs” reveals that the authors of these texts shared
multiple conventions for communicating that “messiah” means “Davidic messiah,” because they
shared an “encyclopedic competence” of the Jewish scriptures. This study situates Mark’s
language about Christ within its particular socio-linguistic framework. Mark constructs his
portrait of Christ via creative use of the Jewish scriptures developed through an unfolding
narrative. The first half of the narrative depicts Christ as a charismatic “Davidic” Messiah, while
the second half builds on this portrait, confirming the audience’s suspicion that Christ is indeed
the descendent from the line of David promised within a certain strand of scriptural traditions.
When the Davidssohnfrage is approached from within this narrative framework, it becomes
highly implausible that the purpose of the question is to elicit a rejection of Davidic sonship.
Rather, since Mark has already clearly communicated that Christ is David’s son, the
Davidssohnfrage pressures the audience to integrate Davidic sonship with what Ps 110 implies
about the Christ. In this respect, Mark’s deployment of the Davidssohnfrage is no different than
Matthew’s or Luke’s.
2017-01-01T00:00:00ZBotner, Max A.This study examines the long-standing debate on the Davidssohnfrage in the Gospel according to
Mark (12:35–37). In contrast to the traditionsgeschichtliche paradigm set forth by Wrede (1907),
it argues that Mark’s stance on Davidic sonship cannot be assessed properly by isolating the
words “(Son of) David.” Rather, the totality of Mark’s messiah language—what the narrative
communicates about “Christ” (Χριστόϛ; Mark 1:1)—is relevant to how one assesses the issue of
the Messiah’s ancestry. Justification for this paradigm shift is rooted in observations about the
ways in which ancient authors communicate what they mean by the term “messiah.” Careful
attention to ancient discourse about “messiahs” reveals that the authors of these texts shared
multiple conventions for communicating that “messiah” means “Davidic messiah,” because they
shared an “encyclopedic competence” of the Jewish scriptures. This study situates Mark’s
language about Christ within its particular socio-linguistic framework. Mark constructs his
portrait of Christ via creative use of the Jewish scriptures developed through an unfolding
narrative. The first half of the narrative depicts Christ as a charismatic “Davidic” Messiah, while
the second half builds on this portrait, confirming the audience’s suspicion that Christ is indeed
the descendent from the line of David promised within a certain strand of scriptural traditions.
When the Davidssohnfrage is approached from within this narrative framework, it becomes
highly implausible that the purpose of the question is to elicit a rejection of Davidic sonship.
Rather, since Mark has already clearly communicated that Christ is David’s son, the
Davidssohnfrage pressures the audience to integrate Davidic sonship with what Ps 110 implies
about the Christ. In this respect, Mark’s deployment of the Davidssohnfrage is no different than
Matthew’s or Luke’s.Commentary of Salmon Ben Yeruham on lamentationsAbdul-Karim, Mohammed Abdul-Latifhttps://hdl.handle.net/10023/112852019-03-29T13:42:50Z1976-01-01T00:00:00ZThis thesis is a critical edition of the Judaeo-Arabic commentary on the book of Lamentations by the tenth century Karaite Salmon Ben Yeruham. The edition of the text is based on four manuscripts and nine fragments. Two manuscripts and all the fragments are in the British Museum. The third and the fourth manuscripts are housed one in the Bibliothèque National in Paris and the other in the Jewish Theological Seminary in New York. It has been possible to examine all the manuscripts and fragments with the exception of the New York manuscript which was available only on microfilm. The present edition has taken manuscript A (B.M. Or. 2516) as its main text because it is a complete copy compared with the others. The edition is prefaced by an introduction comprising a discussion of the data we possess about the commentator’s life with references to his works in general and of the authenticity of the authorship of this work in particular. This is followed by an analysis of the commentary, discussing the method used by Salmon, the Karaite theology presented by him and its relationship to Mu'tazilite views. There follows a descriptive linguistic study of the text, investigating the relationship of its language to the characteristics of other Judaeo-Arabic texts on the one a hand, and to Classical Arabic on the other. Next, there is a description of the manuscripts and fragments, followed by detailed notes in which is I presented the relationship between Salmon’s text and translation of Lamentations presented on the one hand, and the Massoretic Text, the Septuagint the Peshitta and Saadiah Gaon’s Arabic version on the other.
1976-01-01T00:00:00ZAbdul-Karim, Mohammed Abdul-LatifThis thesis is a critical edition of the Judaeo-Arabic commentary on the book of Lamentations by the tenth century Karaite Salmon Ben Yeruham. The edition of the text is based on four manuscripts and nine fragments. Two manuscripts and all the fragments are in the British Museum. The third and the fourth manuscripts are housed one in the Bibliothèque National in Paris and the other in the Jewish Theological Seminary in New York. It has been possible to examine all the manuscripts and fragments with the exception of the New York manuscript which was available only on microfilm. The present edition has taken manuscript A (B.M. Or. 2516) as its main text because it is a complete copy compared with the others. The edition is prefaced by an introduction comprising a discussion of the data we possess about the commentator’s life with references to his works in general and of the authenticity of the authorship of this work in particular. This is followed by an analysis of the commentary, discussing the method used by Salmon, the Karaite theology presented by him and its relationship to Mu'tazilite views. There follows a descriptive linguistic study of the text, investigating the relationship of its language to the characteristics of other Judaeo-Arabic texts on the one a hand, and to Classical Arabic on the other. Next, there is a description of the manuscripts and fragments, followed by detailed notes in which is I presented the relationship between Salmon’s text and translation of Lamentations presented on the one hand, and the Massoretic Text, the Septuagint the Peshitta and Saadiah Gaon’s Arabic version on the other.Pre-Christian sects in Palestinian Judaism : a critical examination of the ancient sources with special emphasis on the minor sectsOlds, L. Calistahttps://hdl.handle.net/10023/112602019-03-29T13:39:51Z1960-01-01T00:00:00Z"The purpose of this study is to make a critical and detailed analysis of the references in the ancient sources, Philo, Josephus, Pliny and the church fathers, Justin, Hegesippus, Hippolytus and Epiphanius. The main emphasis will be on the less well-known sects. The Sadducees and the
Pharisees will be dealt with only as they appear in the references to the lesser sects and for contrast and similarity. The study will attempt to correlate the separate reports and to support or cast doubt on the validity and reliability of the accounts. In order to do this it has been necessary to
examine the life and work of each witness as a means of evaluating his credibility and the sources of his information. No attempt has been made to establish a specific thesis of relationship and derivation. That remains for a further study but possible lines for the development of such a thesis
have been indicated where the evidence suggests such." -- from the Introduction.
1960-01-01T00:00:00ZOlds, L. Calista"The purpose of this study is to make a critical and detailed analysis of the references in the ancient sources, Philo, Josephus, Pliny and the church fathers, Justin, Hegesippus, Hippolytus and Epiphanius. The main emphasis will be on the less well-known sects. The Sadducees and the
Pharisees will be dealt with only as they appear in the references to the lesser sects and for contrast and similarity. The study will attempt to correlate the separate reports and to support or cast doubt on the validity and reliability of the accounts. In order to do this it has been necessary to
examine the life and work of each witness as a means of evaluating his credibility and the sources of his information. No attempt has been made to establish a specific thesis of relationship and derivation. That remains for a further study but possible lines for the development of such a thesis
have been indicated where the evidence suggests such." -- from the Introduction.The theological basis of William Temple's social teachingCraig, Roberthttps://hdl.handle.net/10023/112092019-03-29T13:47:07Z1950-05-01T00:00:00Z1950-05-01T00:00:00ZCraig, RobertThe doctrine of the Christ in St. Mark's GospelMorrison, Alexander Abercrombyhttps://hdl.handle.net/10023/112082019-03-29T13:43:32Z1948-01-01T00:00:00Z1948-01-01T00:00:00ZMorrison, Alexander AbercrombyThe singing guilds in the Old TestamentPrice, Arthur Mortonhttps://hdl.handle.net/10023/112072019-03-29T13:45:15Z1944-01-01T00:00:00Z1944-01-01T00:00:00ZPrice, Arthur MortonSacrifice at UgaritUrie, Donald McKellar Leitchhttps://hdl.handle.net/10023/112042019-03-29T13:46:29Z1944-01-01T00:00:00ZThe purpose of the present enquiry is to give an account of the sacrificial system revealed in these texts. The institution of sacrifice is only one of the many aspects of Semitic religion on which the texts shed much light. A cursory examination of the texts makes it clear that both in the mythological and ritual texts sacrifice occupies a prominent position. It is obviously a complex and highly developed institution with a large specialised vocabulary. Our purpose is to attempt a description of the institution of sacrifice as it is portrayed in the texts – its rites, its significance, and the relation in which it stands to the other Semitic systems of sacrifice, particularly that of the Israelites. Previously little was known positively about the sacrificial system of the Canaanites. It was deduced that it must have borne a general resemblance to that of the other Semitic peoples. How we have abundant first-hand evidence about the Canaanite sacrificial system. Much of the evidence is still obscure, but a great deal admits of no doubt, and its value for comparative Semitic religion can hardly be over-emphasised.
1944-01-01T00:00:00ZUrie, Donald McKellar LeitchThe purpose of the present enquiry is to give an account of the sacrificial system revealed in these texts. The institution of sacrifice is only one of the many aspects of Semitic religion on which the texts shed much light. A cursory examination of the texts makes it clear that both in the mythological and ritual texts sacrifice occupies a prominent position. It is obviously a complex and highly developed institution with a large specialised vocabulary. Our purpose is to attempt a description of the institution of sacrifice as it is portrayed in the texts – its rites, its significance, and the relation in which it stands to the other Semitic systems of sacrifice, particularly that of the Israelites. Previously little was known positively about the sacrificial system of the Canaanites. It was deduced that it must have borne a general resemblance to that of the other Semitic peoples. How we have abundant first-hand evidence about the Canaanite sacrificial system. Much of the evidence is still obscure, but a great deal admits of no doubt, and its value for comparative Semitic religion can hardly be over-emphasised.The interpretation of the Fourth Gospel in the Arian controversyPollard, T. E. (Thomas Evan)https://hdl.handle.net/10023/111822019-03-29T13:47:17Z1956-01-01T00:00:00Z1956-01-01T00:00:00ZPollard, T. E. (Thomas Evan)Jesus the Messiah of Israel : a study of Matthew's messianic interpretation of scripture as a contribution to narrative study of his ChristologyYokota, Paulhttps://hdl.handle.net/10023/111272019-03-29T13:41:31Z2005-01-01T00:00:00ZThe purpose of this thesis is to study Matthew's messianic interpretation of Scripture as a contribution to narrative study of his Christo logy. While narrative approach to the Gospels has been appreciated in Gospel studies, it has often failed to take seriously into account the distinctive nature of the Gospel text, that is, its relation with the Old Testament. Thus, in order to remedy this deficiency of the narrative approach, this thesis attempts to study Matthew's messianic interpretation of the Old Testament and integrate the results of it into understanding of Matthew's narrative presentation of Jesus.
The study of Matthew's messianic interpretation of the Old Testament, furthermore, helps us to understand Matthew's Christology in its historical context from which early narrative criticism has tended to distance itself. This thesis attempts to explore early Jewish messianic interpretation of the Scripture so as to understand the significance or effect of Matthew's messianic interpretation of the Old Testament upon the implied reader of Matthew.
2005-01-01T00:00:00ZYokota, PaulThe purpose of this thesis is to study Matthew's messianic interpretation of Scripture as a contribution to narrative study of his Christo logy. While narrative approach to the Gospels has been appreciated in Gospel studies, it has often failed to take seriously into account the distinctive nature of the Gospel text, that is, its relation with the Old Testament. Thus, in order to remedy this deficiency of the narrative approach, this thesis attempts to study Matthew's messianic interpretation of the Old Testament and integrate the results of it into understanding of Matthew's narrative presentation of Jesus.
The study of Matthew's messianic interpretation of the Old Testament, furthermore, helps us to understand Matthew's Christology in its historical context from which early narrative criticism has tended to distance itself. This thesis attempts to explore early Jewish messianic interpretation of the Scripture so as to understand the significance or effect of Matthew's messianic interpretation of the Old Testament upon the implied reader of Matthew.C.F. Andrews : the development of his thought, 1904-1914O'Connor, Danielhttps://hdl.handle.net/10023/110862019-03-29T13:40:44Z1981-01-01T00:00:00Z“The present work has been approached as a Mission Study. This is a wide enough category, but if I have had a model in mind, it has been E.J. Sharpe’s study of the thought of J.N. Farquhar, published in the series, “Studia Missionalia Upsaliensia” ¹⁰ I have tried to take account of J. Kent’s appeal, in an essay on “The History of Christian Missions in the Modern Era”, to take secular history more seriously “for its own sake”, than was the case in an earlier generation of mission studies.¹¹ Not that any other study of Andrews would have made much sense, so active and perspicuous a participant was he in that history. I have also suggested that it is helpful to see Andrews within the special context of The Cambridge Mission to Delhi and its distinctive theology of mission, and indeed, my argument that this theology found a new authentication in his work during these years, provides a framework to the thesis.
Two omissions ought to be justified, I have not attempted an elaborate review of the 19th century background of “Protestant missionary thought”, desirable as this might have been, because this has been done very thoroughly in the first part of Sharpe’s study referred to above. Sharpe’s omission, however, of the Cambridge Mission to Delhi and of “the missions of the Catholic tradition” (“with one exception, the Oxford mission to Calcutta”) because they lie to “one side of the dominant Evangelical stream of missionary thought”, provides a convenient space in which to establish the distinctive approach of the Delhi Mission.¹² Another omission is any general survey of the history of the Cambridge Mission, partly because a useful one is already available, by F.J. Western, but partly also because the essential context of Andrews’ work was the completely new situation that developed almost immediately after his arrival in India, for which the earlier activities of the Mission provided no precedents.
The sources used are exclusively English sources for English was almost exclusively the language in which the matter of Indian nationalism at this stage, and of Hindu reformation and of much of progressive Indian Islam occurred.¹³ For the unpublished sources for this study, I have relied largely on the well-known collections, in particular the archives of the C.M.D. and of S.P.G., the papers of two of the viceroys, Minto and Hardinge, and the correspondence of Tagore, Munshi Ram and Gandhi. The published sources have been in many ways quite as important as the unpublished, for Andrews became, from late 1906, something of a compulsive communicator in the nationalist press, and the evidence for his developing thought is to a considerable extent in print here. Many of these published sources are excessively rare. Thus, for example, there is, in India, only one surviving run of the St. Stephen's College Magazine for these years, and the same is true of the journal, Young Men of India, while there is in Britain only one microfilm copy of the nationalist newspaper, the Tribune, so important for this study. Because of the interest of much of this source material, and a wish to make it more accessible, I have allowed the notes to tend towards the copious. A full account of these sources is given in the Bibliography. Although, as is said above, Andrews' approach to his work, as representing a sort of realization of a distinctive theology of mission, provides a thesis on which this study is constructed, it is perhaps more important simply to claim a profound intrinsic interest in the story of this "gentle, eager and many-sided saint” ¹⁴ and in his perception of the necessities, still far from fulfilled, of a Christian response to the Asian revolution.” – from the Introduction.
1981-01-01T00:00:00ZO'Connor, Daniel“The present work has been approached as a Mission Study. This is a wide enough category, but if I have had a model in mind, it has been E.J. Sharpe’s study of the thought of J.N. Farquhar, published in the series, “Studia Missionalia Upsaliensia” ¹⁰ I have tried to take account of J. Kent’s appeal, in an essay on “The History of Christian Missions in the Modern Era”, to take secular history more seriously “for its own sake”, than was the case in an earlier generation of mission studies.¹¹ Not that any other study of Andrews would have made much sense, so active and perspicuous a participant was he in that history. I have also suggested that it is helpful to see Andrews within the special context of The Cambridge Mission to Delhi and its distinctive theology of mission, and indeed, my argument that this theology found a new authentication in his work during these years, provides a framework to the thesis.
Two omissions ought to be justified, I have not attempted an elaborate review of the 19th century background of “Protestant missionary thought”, desirable as this might have been, because this has been done very thoroughly in the first part of Sharpe’s study referred to above. Sharpe’s omission, however, of the Cambridge Mission to Delhi and of “the missions of the Catholic tradition” (“with one exception, the Oxford mission to Calcutta”) because they lie to “one side of the dominant Evangelical stream of missionary thought”, provides a convenient space in which to establish the distinctive approach of the Delhi Mission.¹² Another omission is any general survey of the history of the Cambridge Mission, partly because a useful one is already available, by F.J. Western, but partly also because the essential context of Andrews’ work was the completely new situation that developed almost immediately after his arrival in India, for which the earlier activities of the Mission provided no precedents.
The sources used are exclusively English sources for English was almost exclusively the language in which the matter of Indian nationalism at this stage, and of Hindu reformation and of much of progressive Indian Islam occurred.¹³ For the unpublished sources for this study, I have relied largely on the well-known collections, in particular the archives of the C.M.D. and of S.P.G., the papers of two of the viceroys, Minto and Hardinge, and the correspondence of Tagore, Munshi Ram and Gandhi. The published sources have been in many ways quite as important as the unpublished, for Andrews became, from late 1906, something of a compulsive communicator in the nationalist press, and the evidence for his developing thought is to a considerable extent in print here. Many of these published sources are excessively rare. Thus, for example, there is, in India, only one surviving run of the St. Stephen's College Magazine for these years, and the same is true of the journal, Young Men of India, while there is in Britain only one microfilm copy of the nationalist newspaper, the Tribune, so important for this study. Because of the interest of much of this source material, and a wish to make it more accessible, I have allowed the notes to tend towards the copious. A full account of these sources is given in the Bibliography. Although, as is said above, Andrews' approach to his work, as representing a sort of realization of a distinctive theology of mission, provides a thesis on which this study is constructed, it is perhaps more important simply to claim a profound intrinsic interest in the story of this "gentle, eager and many-sided saint” ¹⁴ and in his perception of the necessities, still far from fulfilled, of a Christian response to the Asian revolution.” – from the Introduction."Western non-interpolations" and related phenomena in the GospelsPhilipose, Johnhttps://hdl.handle.net/10023/110632019-03-29T13:51:06Z1975-01-01T00:00:00ZThis thesis is a critique of the theory of Western non-interpolations' propounded by Westcott and Hort, the famous British scholars in the Introduction to their critical edition of the Greek New Testament, 1881. The theory concerns eight cruces interpretum in the concluding section of Luke's Gospel and one in the last but one chapter of Matthew's Gospel. The eight Lukan passages, though missing from Codex Bezae (D) and its allies ('Western' family), are read by Codex Vaticanus (B) and Codex Sinaiticus (א) as well as by (p⁷⁵ and) the vast majority of the other ancient witnesses. (The pattern of the textual evidence for the Matthaean passage is rather different, although B and א are ranged against the omission shown by D). In these contexts Westcott-Hort decided to apply the principle of brevior lectio potior. This was indeed a radical departure from their low estimation of the 'Western' group in general vis-a-vis the B א (Alexandrian) group which they idealised as 'neutral' and as having a very high degree of purity. Having once rated the latter so high it was too awkward for our editors to admit that their favourite Text had gone corrupt at those crucial points. Hence they devised the face-saving term 'Western non-interpolations to emphasize that while their characterisation of the 'Western' Text as containing numerous 'interpolations' still held good, in the eight cases listed the 'Western' omissions were to be reckoned as real 'non-interpolations'. This 'writer believes that although Westcott-Hort's intuition regarding the eight passages was correct (except in
one instance), the premise from which they started needs to be revised. Omissions of NT texts including the above were caused by various factors. They are confined neither to one family, nor to a single Gospel, nor even to one particular area of a Gospel.
Westcott-Hort's inclusion of one Matthaean passage in the above 'classic' (the designation is mine)' category speaks for itself. Moreover, they also called attention to eighteen other ‘Western’ ‘omissions’ scattered 'across all the Gospels although they attached only a secondary degree of suspicion to the longer texts. I submit that it was our editors' creation of this subtle distinction between these two categories of readings, as also their exaggerated delineation of the 'purity' of the Alexandrian family as against the 'Western' that has given rise to various other theories regarding the editorial vicissitudes of the Third Gospel. In my first volume I examine the twenty-seven passages in question and conclude that out of the eighteen 'non-classic' ones, at least five in Mt represent genuine omissions. In volume II, seven other passages where Westcott-Hort detected the characteristic tendency of 'Western' witnesses, viz., that of 'expansion', are examined. Of these I recommend two for full reinstatement, two for partial reinstatement arid a fifth one for full reinstatement, though not in its traditional position. If these findings have any credibility, then Westcott-Hort's depiction of the 'Western' Text was indeed a gross exaggeration as far as the Gospels are concerned.
The Methdology of this thesis consists in a judicious application of the 'eclectic' principle. Each passage is studied on its own merits under three main heads:
1. External Evidence (Inferences to be drawn from MS data).
2. Internal Evidence:
a) Transcriptional Probability (The possible attitude of a scribe in inserting or rejecting a passage as the case may be; also the probabilities of accident behind a reading).
b) Intrinsic Probability (Considerations such as vocabulary, style and theological propensity of an author; also his general handling of his
sources. In fact the application of the principles of Source Criticism, Form Criticism and Redaction Criticism in deciding whether a reading suits its context or not).
3. Conclusion: It is emphasised that the External Evidence is to be carefully balanced against the Internal Evidence in establishing the authenticity or otherwise of a given text rather than reading one's pre-conceived notions into it. The contributions of outstanding commentators and textual critics over the span of about 90 years since Westcott-Hort's time have been critically examined in
drawing the inferences of each section.
The concluding chapter which is a summation of the above inference serves to highlight the fallacy of Westcott-Hort's pre-suppositions and of certain subsidiary theories and demonstrates why the theory, of’ Western non-interpolations’ should be discarded as a principle of Textual Criticism.
1975-01-01T00:00:00ZPhilipose, JohnThis thesis is a critique of the theory of Western non-interpolations' propounded by Westcott and Hort, the famous British scholars in the Introduction to their critical edition of the Greek New Testament, 1881. The theory concerns eight cruces interpretum in the concluding section of Luke's Gospel and one in the last but one chapter of Matthew's Gospel. The eight Lukan passages, though missing from Codex Bezae (D) and its allies ('Western' family), are read by Codex Vaticanus (B) and Codex Sinaiticus (א) as well as by (p⁷⁵ and) the vast majority of the other ancient witnesses. (The pattern of the textual evidence for the Matthaean passage is rather different, although B and א are ranged against the omission shown by D). In these contexts Westcott-Hort decided to apply the principle of brevior lectio potior. This was indeed a radical departure from their low estimation of the 'Western' group in general vis-a-vis the B א (Alexandrian) group which they idealised as 'neutral' and as having a very high degree of purity. Having once rated the latter so high it was too awkward for our editors to admit that their favourite Text had gone corrupt at those crucial points. Hence they devised the face-saving term 'Western non-interpolations to emphasize that while their characterisation of the 'Western' Text as containing numerous 'interpolations' still held good, in the eight cases listed the 'Western' omissions were to be reckoned as real 'non-interpolations'. This 'writer believes that although Westcott-Hort's intuition regarding the eight passages was correct (except in
one instance), the premise from which they started needs to be revised. Omissions of NT texts including the above were caused by various factors. They are confined neither to one family, nor to a single Gospel, nor even to one particular area of a Gospel.
Westcott-Hort's inclusion of one Matthaean passage in the above 'classic' (the designation is mine)' category speaks for itself. Moreover, they also called attention to eighteen other ‘Western’ ‘omissions’ scattered 'across all the Gospels although they attached only a secondary degree of suspicion to the longer texts. I submit that it was our editors' creation of this subtle distinction between these two categories of readings, as also their exaggerated delineation of the 'purity' of the Alexandrian family as against the 'Western' that has given rise to various other theories regarding the editorial vicissitudes of the Third Gospel. In my first volume I examine the twenty-seven passages in question and conclude that out of the eighteen 'non-classic' ones, at least five in Mt represent genuine omissions. In volume II, seven other passages where Westcott-Hort detected the characteristic tendency of 'Western' witnesses, viz., that of 'expansion', are examined. Of these I recommend two for full reinstatement, two for partial reinstatement arid a fifth one for full reinstatement, though not in its traditional position. If these findings have any credibility, then Westcott-Hort's depiction of the 'Western' Text was indeed a gross exaggeration as far as the Gospels are concerned.
The Methdology of this thesis consists in a judicious application of the 'eclectic' principle. Each passage is studied on its own merits under three main heads:
1. External Evidence (Inferences to be drawn from MS data).
2. Internal Evidence:
a) Transcriptional Probability (The possible attitude of a scribe in inserting or rejecting a passage as the case may be; also the probabilities of accident behind a reading).
b) Intrinsic Probability (Considerations such as vocabulary, style and theological propensity of an author; also his general handling of his
sources. In fact the application of the principles of Source Criticism, Form Criticism and Redaction Criticism in deciding whether a reading suits its context or not).
3. Conclusion: It is emphasised that the External Evidence is to be carefully balanced against the Internal Evidence in establishing the authenticity or otherwise of a given text rather than reading one's pre-conceived notions into it. The contributions of outstanding commentators and textual critics over the span of about 90 years since Westcott-Hort's time have been critically examined in
drawing the inferences of each section.
The concluding chapter which is a summation of the above inference serves to highlight the fallacy of Westcott-Hort's pre-suppositions and of certain subsidiary theories and demonstrates why the theory, of’ Western non-interpolations’ should be discarded as a principle of Textual Criticism.A liberative imagination : reconsidering the fiction of Charlotte Brontë in light of feminist theologySwanson, Kjhttps://hdl.handle.net/10023/110512019-03-29T13:41:47Z2017-06-20T00:00:00ZThis thesis seeks to show the ways in which Charlotte Brontë’s fiction anticipates the concerns of contemporary feminist theology. Whilst Charlotte Brontë’s novels have held a place of honor in feminist literary criticism for decades, there has been a critical tendency to associate the proto-feminism of Brontë’s narratives with a rejection of Christianity—namely, that Brontë’s heroines achieve their personal, social and spiritual emancipation by throwing off the shackles of a patriarchal Church Establishment. And although recent scholarly interest in Victorian Christianity has led to frequent interpretations that regard Brontë’s texts as upholding a Christian worldview, in many such cases, the theology asserted in those interpretations arguably undermines the liberative impulse of the narratives. In both cases, the religious and romantic plots of Brontë’s novels are viewed as incompatible. This thesis suggests that by reading Brontë’s fiction in light of an interdisciplinary perspective that interweaves feminist and theological concerns, the narrative journeys of Brontë’s heroines might be read as affirming both Christian faith and female empowerment. Specifically, this thesis will examine the ways in which feminist theologians have identified the need for Christian doctrines of sin and grace to be articulated in a manner that better reflects women’s experiences. By exploring the interrelationship between women’s writing and women’s faith, particularly as it relates to the literary origins of feminist theology and Brontë’s position within the nineteenth-century female publishing boom, Brontë’s liberative imagination for female flourishing can be re-examined. As will be argued, when considered from the vantage point of feminist theology, 'Jane Eyre', 'Shirley', and 'Villette' portray women’s need to experience grace as self-construction and interdependence rather than self-denial and subjugation.
2017-06-20T00:00:00ZSwanson, KjThis thesis seeks to show the ways in which Charlotte Brontë’s fiction anticipates the concerns of contemporary feminist theology. Whilst Charlotte Brontë’s novels have held a place of honor in feminist literary criticism for decades, there has been a critical tendency to associate the proto-feminism of Brontë’s narratives with a rejection of Christianity—namely, that Brontë’s heroines achieve their personal, social and spiritual emancipation by throwing off the shackles of a patriarchal Church Establishment. And although recent scholarly interest in Victorian Christianity has led to frequent interpretations that regard Brontë’s texts as upholding a Christian worldview, in many such cases, the theology asserted in those interpretations arguably undermines the liberative impulse of the narratives. In both cases, the religious and romantic plots of Brontë’s novels are viewed as incompatible. This thesis suggests that by reading Brontë’s fiction in light of an interdisciplinary perspective that interweaves feminist and theological concerns, the narrative journeys of Brontë’s heroines might be read as affirming both Christian faith and female empowerment. Specifically, this thesis will examine the ways in which feminist theologians have identified the need for Christian doctrines of sin and grace to be articulated in a manner that better reflects women’s experiences. By exploring the interrelationship between women’s writing and women’s faith, particularly as it relates to the literary origins of feminist theology and Brontë’s position within the nineteenth-century female publishing boom, Brontë’s liberative imagination for female flourishing can be re-examined. As will be argued, when considered from the vantage point of feminist theology, 'Jane Eyre', 'Shirley', and 'Villette' portray women’s need to experience grace as self-construction and interdependence rather than self-denial and subjugation.The Son of Man in the Old TestamentMoulder, William J.https://hdl.handle.net/10023/110422019-03-29T13:49:39Z1974-01-01T00:00:00Z“There is no other subject in the study of the New
Testament which is more central to the understanding of the
life and ministry of Jesus of Nazareth and which is at the
same time subject to more controversy than the "Son of Man".
Perhaps more of the work of biblical scholars has been expended
on this important topic than on any other one subject, and yet
there appears to be as much disagreement as ever on the essential meaning of and the history of the title.
It is this factor which provides the raison d’être for
yet another study of this well-worn topic. Though there is
at present no consensus among scholars on even certain basic
features of this enigmatic title, it is of course hoped that
continued research will ultimately yield answers to the problems which at present vex all who study the matter.
Undertaking the present study may be further justified
by the difference of approach it follows. The value of taking
an approach limited to a certain line of investigation has
been demonstrated by Morna Hooker, who limited her study of
the Son of Man to Mark's Gospel only. Another such approach
is that of Frederick Borsch who, following the History of
Religions school, explored the full gamut of Near Eastern
religious documents in an attempt to shed light on the N.T.
Son or Man.
It has been the approach of this study to examine
material closer to hand to the N.T. writers, the early church, and Jesus himself--the Old Testament (and related Jewish
apocryphal works). Though the influence of other factors
may have helped in the shaping of the Son of Man tradition,
the use of the O.T. and its profound influence would seem
certain.” – from the Introduction.
1974-01-01T00:00:00ZMoulder, William J.“There is no other subject in the study of the New
Testament which is more central to the understanding of the
life and ministry of Jesus of Nazareth and which is at the
same time subject to more controversy than the "Son of Man".
Perhaps more of the work of biblical scholars has been expended
on this important topic than on any other one subject, and yet
there appears to be as much disagreement as ever on the essential meaning of and the history of the title.
It is this factor which provides the raison d’être for
yet another study of this well-worn topic. Though there is
at present no consensus among scholars on even certain basic
features of this enigmatic title, it is of course hoped that
continued research will ultimately yield answers to the problems which at present vex all who study the matter.
Undertaking the present study may be further justified
by the difference of approach it follows. The value of taking
an approach limited to a certain line of investigation has
been demonstrated by Morna Hooker, who limited her study of
the Son of Man to Mark's Gospel only. Another such approach
is that of Frederick Borsch who, following the History of
Religions school, explored the full gamut of Near Eastern
religious documents in an attempt to shed light on the N.T.
Son or Man.
It has been the approach of this study to examine
material closer to hand to the N.T. writers, the early church, and Jesus himself--the Old Testament (and related Jewish
apocryphal works). Though the influence of other factors
may have helped in the shaping of the Son of Man tradition,
the use of the O.T. and its profound influence would seem
certain.” – from the Introduction.Awakening faith in Shakespeare : religion and enchantment in 'The winter's tale' and 'The tempest'Snell, Micah Whttps://hdl.handle.net/10023/110302019-03-29T13:49:16Z2017-06-20T00:00:00ZThis thesis considers The Winter’s Tale and The Tempest as William Shakespeare’s last great plays which foster re-enchantment for an age suffering spiritual disenchantment.
Chapter 1 identifies a critical context for studying these between theological studies of the arts and literary-critical studies of Shakespeare and religion. Section 1 surveys David Brown’s work on religious enchantment and imagination through the arts. Section 2 takes in literary criticism’s turn to Shakespeare and religion. Section 3 explores recent theological studies of theatre and Shakespeare. Section 4 revives overlooked criticism from religious poets of the past.
Chapter 2 introduces a progression of theoretical constructs that revitalize these plays as spiritually re-enchanting. Section 1 looks at affect theory as a means to understand the body-spirit relationship in the context of performance. Section 2 draws on Scott Crider’s reading of The Winter’s Tale as the performance of a complete ethical rhetoric demanding both theatrical and mythical interpretations. Section 3 expands T. G. Bishop’s study of the theatre of wonder as Shakespeare’s affective convergence of reason and emotion. Section 4 builds on the preceding sections to re-establish Renaissance alchemy as the most directive evidence for reading these plays as spiritually re-enchanting.
Chapter 3 is my reading of The Winter’s Tale. I argue that a wondrous, alchemical reading of the play suggests Hermione dies and is bodily resurrected in the last scene. Paulina’s alchemical art is cryptic, but the resolution is a corporate miracle that re-enchants the audience through the awakening of faith.
Chapter 4 is my reading of The Tempest. I identify Prospero as an all-powerful and benevolent alchemist who, instead of imposing vengeance on everyone within his control, at the end relinquishes his potent art in exchange for the less certain but greater spiritual enchantment of redemption through the free and loving act of forgiveness.
2017-06-20T00:00:00ZSnell, Micah WThis thesis considers The Winter’s Tale and The Tempest as William Shakespeare’s last great plays which foster re-enchantment for an age suffering spiritual disenchantment.
Chapter 1 identifies a critical context for studying these between theological studies of the arts and literary-critical studies of Shakespeare and religion. Section 1 surveys David Brown’s work on religious enchantment and imagination through the arts. Section 2 takes in literary criticism’s turn to Shakespeare and religion. Section 3 explores recent theological studies of theatre and Shakespeare. Section 4 revives overlooked criticism from religious poets of the past.
Chapter 2 introduces a progression of theoretical constructs that revitalize these plays as spiritually re-enchanting. Section 1 looks at affect theory as a means to understand the body-spirit relationship in the context of performance. Section 2 draws on Scott Crider’s reading of The Winter’s Tale as the performance of a complete ethical rhetoric demanding both theatrical and mythical interpretations. Section 3 expands T. G. Bishop’s study of the theatre of wonder as Shakespeare’s affective convergence of reason and emotion. Section 4 builds on the preceding sections to re-establish Renaissance alchemy as the most directive evidence for reading these plays as spiritually re-enchanting.
Chapter 3 is my reading of The Winter’s Tale. I argue that a wondrous, alchemical reading of the play suggests Hermione dies and is bodily resurrected in the last scene. Paulina’s alchemical art is cryptic, but the resolution is a corporate miracle that re-enchants the audience through the awakening of faith.
Chapter 4 is my reading of The Tempest. I identify Prospero as an all-powerful and benevolent alchemist who, instead of imposing vengeance on everyone within his control, at the end relinquishes his potent art in exchange for the less certain but greater spiritual enchantment of redemption through the free and loving act of forgiveness.No lasting city : Rome, Jerusalem and the place of Hebrews in the history of earliest 'Christianity'Mosser, Carlhttps://hdl.handle.net/10023/110222019-03-29T13:42:17Z2005-01-01T00:00:00ZThe contemporary study of Hebrews is bedeviled by anachronistic
assumptions that distort its interpretation. As a result, Hebrews holds a paradoxical
position in contemporary New Testament scholarship. After two centuries of critical
study little progress has been made on core introductory issues related to this epistle.
Consequently, many scholars are hesitant to utilize it significantly for investigation
into the origin and early development of Christianity. In contrast, Hebrews
specialists generally agree that Hebrews is a sermon that was sent to a group of
Christians in Rome. Some scholars even utilize it as a primary datum in the
investigation of Roman Christianity.
This thesis consists of a ground-clearing exercise and prolegomena for
reexamining the place of Hebrews in early Christian history. It begins by arguing
that Hebrews should not be read as a document of early Christianity, a religion
separate from Judaism, but as a document of Second Temple Judaism. It then
assesses the arguments for locating the recipients in Rome. When the evidence is
subjected to critical scrutiny we find that it precludes an Italian location. Likewise,
the arguments against locating the readers in Palestine fail and the evidence actually
points in that direction. Finally, the idea that Hebrews is a sermon is disproved and
new insight is gained into the situation that the epistle addresses. Significantly, we
find that the reference to a "word of exhortation" in 13:22 refers to an oracle received
by the readers which they were hesitant to obey.
The positive argument contends that Hebrews was sent to Jerusalem. New
exegetical insight into Rahab's commendation (11:31) gives strong support to this
contention. Additional support comes from the Temple Scroll, 4QMMT and other
Jewish texts which help prove that camp in 13:13-14 is a legal term of art that refers to
Jerusalem. These texts also help us see that the "strange teachings" in 13:9 refer to
halakhic innovations related to sacrifice. The readers reside in Jerusalem and are
urged to leave the city before it is destroyed.
2005-01-01T00:00:00ZMosser, CarlThe contemporary study of Hebrews is bedeviled by anachronistic
assumptions that distort its interpretation. As a result, Hebrews holds a paradoxical
position in contemporary New Testament scholarship. After two centuries of critical
study little progress has been made on core introductory issues related to this epistle.
Consequently, many scholars are hesitant to utilize it significantly for investigation
into the origin and early development of Christianity. In contrast, Hebrews
specialists generally agree that Hebrews is a sermon that was sent to a group of
Christians in Rome. Some scholars even utilize it as a primary datum in the
investigation of Roman Christianity.
This thesis consists of a ground-clearing exercise and prolegomena for
reexamining the place of Hebrews in early Christian history. It begins by arguing
that Hebrews should not be read as a document of early Christianity, a religion
separate from Judaism, but as a document of Second Temple Judaism. It then
assesses the arguments for locating the recipients in Rome. When the evidence is
subjected to critical scrutiny we find that it precludes an Italian location. Likewise,
the arguments against locating the readers in Palestine fail and the evidence actually
points in that direction. Finally, the idea that Hebrews is a sermon is disproved and
new insight is gained into the situation that the epistle addresses. Significantly, we
find that the reference to a "word of exhortation" in 13:22 refers to an oracle received
by the readers which they were hesitant to obey.
The positive argument contends that Hebrews was sent to Jerusalem. New
exegetical insight into Rahab's commendation (11:31) gives strong support to this
contention. Additional support comes from the Temple Scroll, 4QMMT and other
Jewish texts which help prove that camp in 13:13-14 is a legal term of art that refers to
Jerusalem. These texts also help us see that the "strange teachings" in 13:9 refer to
halakhic innovations related to sacrifice. The readers reside in Jerusalem and are
urged to leave the city before it is destroyed.A re-examination of Codex Ephraemi RescriptusLyon, Robert Williamhttps://hdl.handle.net/10023/110102019-03-29T13:45:04Z1959-01-01T00:00:00Z“Codex Ephraemi Rescriptus has been the neglected member of the family of great uncials. Photographic facsimiles have been produced of δ, A, B, D, and the others, but only a sample page or two of the valuable palimpsest is available in textbooks. All the other important codices have been studied more than once. But as regards Codex C only Tischendorf has labored seriously over it. In textbooks on textual criticism, Codex C has been given – almost without exception – less than half the space of any of the other main uncials. To be sure, it is a difficult manuscript to read, and many lacunae exist. Yet because of its age and the quality of its text, every possible piece of information should be accurately extracted from this once beautiful codex. Due to the unwarranted neglect of Codex C, this study was undertaken.” – from the Preface.
1959-01-01T00:00:00ZLyon, Robert William“Codex Ephraemi Rescriptus has been the neglected member of the family of great uncials. Photographic facsimiles have been produced of δ, A, B, D, and the others, but only a sample page or two of the valuable palimpsest is available in textbooks. All the other important codices have been studied more than once. But as regards Codex C only Tischendorf has labored seriously over it. In textbooks on textual criticism, Codex C has been given – almost without exception – less than half the space of any of the other main uncials. To be sure, it is a difficult manuscript to read, and many lacunae exist. Yet because of its age and the quality of its text, every possible piece of information should be accurately extracted from this once beautiful codex. Due to the unwarranted neglect of Codex C, this study was undertaken.” – from the Preface.Title redactedHillebert, Jordanhttps://hdl.handle.net/10023/108592019-06-28T15:36:03Z2016-06-01T00:00:00Z2016-06-01T00:00:00ZHillebert, JordanTitle redactedWittman, Tylerhttps://hdl.handle.net/10023/108572021-08-31T09:12:50Z2016-11-01T00:00:00Z2016-11-01T00:00:00ZWittman, TylerTitle redactedHarger, Adamhttps://hdl.handle.net/10023/108432018-12-10T11:58:56Z2016-11-30T00:00:00Z2016-11-30T00:00:00ZHarger, AdamMark 13 and the return of the shepherd : the narrative logic of Zechariah in MarkSloan, Paulhttps://hdl.handle.net/10023/108232019-05-24T02:00:24Z2017-06-20T00:00:00ZMark 13 contains numerous interpretative puzzles that continue to generate discussion in contemporary
scholarship. One such puzzle is the apparent disparity between a question from the disciples about the
destruction of the temple, and the answer by Jesus that seemingly refers to his second coming. Why are
the two events conjoined? Additionally, how should one interpret the numerous allusions throughout
Mark 13? This study seeks to contribute to the conversation on these and other topics by employing
narrative analysis of Mark’s Gospel with special attention to his intertextual allusions to Zechariah.
By incorporating intratextual, intertextual, and extratextual data, this study examines the extent to
which Zechariah informs Mark’s narrative, with particular focus on Jesus’ speech on the Mount of Olives
in Mark 13. Within the parameters of this project, broadly speaking, intratextual data refers to the
narrative as Mark presents it; intertextual data refers to Mark’s allusions to external bodies of literature;
and extratextual data refers to the codified knowledge of Mark’s cultural encyclopedia. By examining
Mark, and particularly Mark 13, with reference to each body of data, I argue that Mark alludes to
Zechariah throughout the Gospel in order to express several elements of Jesus’ life and teaching.
In particular, I argue that Mark alludes to Zech 13–14 throughout the Gospel in order to describe the
tribulations of the disciples and the tribulations of Jerusalem that obtain after “the striking of the
shepherd.” In Zech 13–14, the shepherd is struck, the people of God are refined, Jerusalem is attacked,
and then God comes with his angels. Mark’s allusions to the latter scenario throughout the Gospel and
Mark 13 make sense of Mark’s arrangement of the Olivet Discourse, where, after Jesus has been
“stricken,” his disciples suffer, Jerusalem is attacked, and the Son of Man comes with his angels.
Recognizing such allusions not only resolves a long-standing interpretative puzzle regarding Mark’s
arrangement of the discourse, namely the question as to why he discusses the destruction of Jerusalem
and the parousia in a single discourse, but it also contributes to the understanding of Mark’s use of
Zechariah in his narration of Jesus’ life and teaching.
2017-06-20T00:00:00ZSloan, PaulMark 13 contains numerous interpretative puzzles that continue to generate discussion in contemporary
scholarship. One such puzzle is the apparent disparity between a question from the disciples about the
destruction of the temple, and the answer by Jesus that seemingly refers to his second coming. Why are
the two events conjoined? Additionally, how should one interpret the numerous allusions throughout
Mark 13? This study seeks to contribute to the conversation on these and other topics by employing
narrative analysis of Mark’s Gospel with special attention to his intertextual allusions to Zechariah.
By incorporating intratextual, intertextual, and extratextual data, this study examines the extent to
which Zechariah informs Mark’s narrative, with particular focus on Jesus’ speech on the Mount of Olives
in Mark 13. Within the parameters of this project, broadly speaking, intratextual data refers to the
narrative as Mark presents it; intertextual data refers to Mark’s allusions to external bodies of literature;
and extratextual data refers to the codified knowledge of Mark’s cultural encyclopedia. By examining
Mark, and particularly Mark 13, with reference to each body of data, I argue that Mark alludes to
Zechariah throughout the Gospel in order to express several elements of Jesus’ life and teaching.
In particular, I argue that Mark alludes to Zech 13–14 throughout the Gospel in order to describe the
tribulations of the disciples and the tribulations of Jerusalem that obtain after “the striking of the
shepherd.” In Zech 13–14, the shepherd is struck, the people of God are refined, Jerusalem is attacked,
and then God comes with his angels. Mark’s allusions to the latter scenario throughout the Gospel and
Mark 13 make sense of Mark’s arrangement of the Olivet Discourse, where, after Jesus has been
“stricken,” his disciples suffer, Jerusalem is attacked, and the Son of Man comes with his angels.
Recognizing such allusions not only resolves a long-standing interpretative puzzle regarding Mark’s
arrangement of the discourse, namely the question as to why he discusses the destruction of Jerusalem
and the parousia in a single discourse, but it also contributes to the understanding of Mark’s use of
Zechariah in his narration of Jesus’ life and teaching.The writings of Luke and the Jewish roots of the
Christian way : an examination of the aims of
the first Christian historian in the light
of ancient politics, ethnography,
and historiographyCowan, John Andrewhttps://hdl.handle.net/10023/108222023-07-28T14:50:36Z2017-06-20T00:00:00ZThe purpose of this thesis is to investigate the motivations behind the theme of
Christianity’s Jewish roots in the writings of Luke. In particular, this study is a critical
examination of a set of increasingly influential proposals that all maintain that Luke’s
goal in highlighting the Jewish roots of the Christian movement is to gain cultural or
political capital in Graeco-Roman society. According to these proposals, the Jewish
people had an ancient and therefore respected heritage, and Luke attempts to leverage
this situation to the church’s advantage.
In order to evaluate these proposals, this thesis compares Luke’s writings to
historical works written by two of Luke’s near-contemporaries: Dionysius of
Halicarnassus and T. Flavius Josephus. The works of both Dionysius and Josephus
have been set forth as parallels to aspects of the recent proposals about Luke’s writings,
especially Luke’s purported interest in the respect that comes from antiquity, and thus
their writings make an excellent control group against which to test these proposals.
The central argument of this thesis is that a careful examination of these
authors’ writings reveals that Luke’s aims are very different from those of Dionysius
and Josephus. The latter two clearly and explicitly pursue cultural and political agendas
by emphasizing the respectable ancient heritages of the Romans and the Jewish people,
but Luke appears to be unembarrassed by the newness of the Christian movement, and
he often depicts the history of the Jewish people in remarkably unflattering terms. The
particular ways in which Luke highlights the Christian movement’s Jewish roots
suggest that, like other early Christian literature, his primary aim in emphasizing this
theme is to reassure adherents of the faith that the foundational events of the life of
Jesus and the early church legitimately constitute the fulfilment of God’s salvific plan.
2017-06-20T00:00:00ZCowan, John AndrewThe purpose of this thesis is to investigate the motivations behind the theme of
Christianity’s Jewish roots in the writings of Luke. In particular, this study is a critical
examination of a set of increasingly influential proposals that all maintain that Luke’s
goal in highlighting the Jewish roots of the Christian movement is to gain cultural or
political capital in Graeco-Roman society. According to these proposals, the Jewish
people had an ancient and therefore respected heritage, and Luke attempts to leverage
this situation to the church’s advantage.
In order to evaluate these proposals, this thesis compares Luke’s writings to
historical works written by two of Luke’s near-contemporaries: Dionysius of
Halicarnassus and T. Flavius Josephus. The works of both Dionysius and Josephus
have been set forth as parallels to aspects of the recent proposals about Luke’s writings,
especially Luke’s purported interest in the respect that comes from antiquity, and thus
their writings make an excellent control group against which to test these proposals.
The central argument of this thesis is that a careful examination of these
authors’ writings reveals that Luke’s aims are very different from those of Dionysius
and Josephus. The latter two clearly and explicitly pursue cultural and political agendas
by emphasizing the respectable ancient heritages of the Romans and the Jewish people,
but Luke appears to be unembarrassed by the newness of the Christian movement, and
he often depicts the history of the Jewish people in remarkably unflattering terms. The
particular ways in which Luke highlights the Christian movement’s Jewish roots
suggest that, like other early Christian literature, his primary aim in emphasizing this
theme is to reassure adherents of the faith that the foundational events of the life of
Jesus and the early church legitimately constitute the fulfilment of God’s salvific plan.The Synoptic Jesus and eschatological violenceNickel, Jessiah P.https://hdl.handle.net/10023/108152019-10-03T12:01:19Z2017-06-20T00:00:00ZThis thesis offers fresh insight into the relationship between violence and eschatology
in the Synoptic Gospels’ presentation of Jesus’ life and ministry. It seeks to refute the claims
of scholars who have argued that the hypothesis of a violent, seditious Jesus makes the most
sense of otherwise incoherent Synoptic passages, by contending that such scholars have not
properly understood the role that eschatological expectations played in motivating Second
Temple Jewish revolutionary violence, and hence have misread crucial Synoptic passages.
The thesis can be divided into three units. First, in chapters two and three, I argue that
there were integral connections between violence and eschatology in Second Temple
Judaism; demonstrating first the inherently violent components of eschatological writings,
then the clearly eschatological elements of major instances of revolutionary violence. Second,
in chapters four and five I demonstrate the thematic centrality of Jesus’ opposition to such
eschatological violence throughout the Synoptic presentations of his life and ministry. I argue
that a proper understanding of violence and eschatology together enables us to see allegedly
problematic passages as part of the coherent Synoptic narrative, in which Jesus consistently
disassociates eschatological violence from his inauguration of the kingdom of God and his
identification of its people. Third, in chapter six I argue that the Synoptic Jesus’ rejection of
eschatological violence is closely bound up with the central place of exorcism within his
ministry, through which he began to achieve the eschatological goals which many of his
contemporaries sought to achieve through revolutionary violence.
Therefore, this thesis argues that (i) by understanding the fundamental connections
between eschatology and violence within the worldview of Second Temple Judaism, we can
understand Jesus’ nonviolence––expressed both in his own practice, and in his commands to
his followers––in direct connection with his rejection of the eschatological violence
envisioned by many of his contemporaries; and (ii) this forms a central and consistent aspect
of the Synoptic presentations of his life and ministry.
2017-06-20T00:00:00ZNickel, Jessiah P.This thesis offers fresh insight into the relationship between violence and eschatology
in the Synoptic Gospels’ presentation of Jesus’ life and ministry. It seeks to refute the claims
of scholars who have argued that the hypothesis of a violent, seditious Jesus makes the most
sense of otherwise incoherent Synoptic passages, by contending that such scholars have not
properly understood the role that eschatological expectations played in motivating Second
Temple Jewish revolutionary violence, and hence have misread crucial Synoptic passages.
The thesis can be divided into three units. First, in chapters two and three, I argue that
there were integral connections between violence and eschatology in Second Temple
Judaism; demonstrating first the inherently violent components of eschatological writings,
then the clearly eschatological elements of major instances of revolutionary violence. Second,
in chapters four and five I demonstrate the thematic centrality of Jesus’ opposition to such
eschatological violence throughout the Synoptic presentations of his life and ministry. I argue
that a proper understanding of violence and eschatology together enables us to see allegedly
problematic passages as part of the coherent Synoptic narrative, in which Jesus consistently
disassociates eschatological violence from his inauguration of the kingdom of God and his
identification of its people. Third, in chapter six I argue that the Synoptic Jesus’ rejection of
eschatological violence is closely bound up with the central place of exorcism within his
ministry, through which he began to achieve the eschatological goals which many of his
contemporaries sought to achieve through revolutionary violence.
Therefore, this thesis argues that (i) by understanding the fundamental connections
between eschatology and violence within the worldview of Second Temple Judaism, we can
understand Jesus’ nonviolence––expressed both in his own practice, and in his commands to
his followers––in direct connection with his rejection of the eschatological violence
envisioned by many of his contemporaries; and (ii) this forms a central and consistent aspect
of the Synoptic presentations of his life and ministry.Wittgenstein's transformation : developing linguistic responsibilityMcPherson, Ian Normanhttps://hdl.handle.net/10023/107102019-03-29T13:45:40Z1989-01-01T00:00:00ZThis thesis offers a development of work on and with L. J. J.
Wittgenstein by R. Bambrough (1969 etc.), S. Cavell (1979 etc.), J. C.
Edwards (1982), P. Hacker (1986 etc.), F. Kerr (1986), N. Lash (1988), N,
Malcolm (1960 etc.), D. Pears (1987 etc.), D. Z. Phillips (1965 etc.), R.
White (1982), P. Winch (1972 etc.) and others.
It is argued that all Wittgenstein’s philosophical work coheres with his
inclusive spirituality, Jewish and Christian, in seeking to express the
dialectics of the sublime in the pedestrian. The most important
chapters (one, seven and eight) cannot be fully understood without the
others.
Wittgenstein’s inclusive concern with transforming philosophy, himself
and all friends within reach, expresses his sense of responsibility for
the language that we use and have, share and actively are. This
intensive and comprehensive responsibility, with eschatological and
apocalyptic affinities, shows in his ethics of descriptive grammar.
Since languages and concepts are ways and means for procedural
knowledge, his ethics of description is also an ethics, aesthetics and
theology of perceptive equilibration in understanding, interpretation
and family-resemblances. Inclusive spirituality involves Anselmian
transcendence.
Wittgenstein’s inclusive spirituality is maintained to be a revised and
radicalised version of Augustine’s regulative dialectics of inclusive
grammar, free from his exclusive theories of language-development and
predestination. Wittgenstein’s simplest and potentially most powerful
presentation of Augustine’s grammar is the third "great difficulty" in
his ethics of 1929. This integrates Wittgenstein’s work as a vital open
system, akin to eastern trinitarianism. His dialectics of the sublime
are related to William James, Tolstoy, Emerson, Pascal, Hamann, Kant,
Schopenhauer, Kierkegaard, Kraus, Weininger, Dostoevsky, Barth and
others. Convergences between Wittgenstein and Barth are considered,
particularly with regard to the letter's lecture on ethics, published in
1924 (1928 in English), and the beginning of Church Dogmatics (1932
onwards). Wittgenstein's theological and religious reticence is finally
argued to be his way of leaving his gift before the place where
sacrifice was once offered, as he works on his remembering of
unreconciled others. (Matthew 5:23-24). His "third (greatest)
difficulty" is the greatest difficulty.
1989-01-01T00:00:00ZMcPherson, Ian NormanThis thesis offers a development of work on and with L. J. J.
Wittgenstein by R. Bambrough (1969 etc.), S. Cavell (1979 etc.), J. C.
Edwards (1982), P. Hacker (1986 etc.), F. Kerr (1986), N. Lash (1988), N,
Malcolm (1960 etc.), D. Pears (1987 etc.), D. Z. Phillips (1965 etc.), R.
White (1982), P. Winch (1972 etc.) and others.
It is argued that all Wittgenstein’s philosophical work coheres with his
inclusive spirituality, Jewish and Christian, in seeking to express the
dialectics of the sublime in the pedestrian. The most important
chapters (one, seven and eight) cannot be fully understood without the
others.
Wittgenstein’s inclusive concern with transforming philosophy, himself
and all friends within reach, expresses his sense of responsibility for
the language that we use and have, share and actively are. This
intensive and comprehensive responsibility, with eschatological and
apocalyptic affinities, shows in his ethics of descriptive grammar.
Since languages and concepts are ways and means for procedural
knowledge, his ethics of description is also an ethics, aesthetics and
theology of perceptive equilibration in understanding, interpretation
and family-resemblances. Inclusive spirituality involves Anselmian
transcendence.
Wittgenstein’s inclusive spirituality is maintained to be a revised and
radicalised version of Augustine’s regulative dialectics of inclusive
grammar, free from his exclusive theories of language-development and
predestination. Wittgenstein’s simplest and potentially most powerful
presentation of Augustine’s grammar is the third "great difficulty" in
his ethics of 1929. This integrates Wittgenstein’s work as a vital open
system, akin to eastern trinitarianism. His dialectics of the sublime
are related to William James, Tolstoy, Emerson, Pascal, Hamann, Kant,
Schopenhauer, Kierkegaard, Kraus, Weininger, Dostoevsky, Barth and
others. Convergences between Wittgenstein and Barth are considered,
particularly with regard to the letter's lecture on ethics, published in
1924 (1928 in English), and the beginning of Church Dogmatics (1932
onwards). Wittgenstein's theological and religious reticence is finally
argued to be his way of leaving his gift before the place where
sacrifice was once offered, as he works on his remembering of
unreconciled others. (Matthew 5:23-24). His "third (greatest)
difficulty" is the greatest difficulty.Atonement and pneumatology : a study in the theology of George SmeatonMadsen, Norman Paulhttps://hdl.handle.net/10023/106092019-03-29T13:40:00Z1974-01-01T00:00:00ZThis is a study in the dogmatic theology of Christianity.
The theological doctrines of atonement and pneumatology are based
upon the revelatory work of the second and third persons of the
trinity . The importance of this study lies in its attempt to gain
insight into the relation between Christ and the Holy Spirit and
from this to analyse in a fundamental way the relation between
atonement and pneumatology.
With this area of theology in mind attention is directed
toward the nineteenth century Scottish theologian George Smeaton,
Smeaton's works on the doctrine of the atonement and the doctrine
of the Holy Spirit are of interest not only because of their dogmatic presentation of these two doctrines but more importantly
because of the way he systematically thinks through the relation
between atonement and pneumatology based upon the conjoint revelatory activity of the Son and the Spirit, This study then is
essentially an attempt to discern Smeaton's understanding of the
relation between atonement and pneumatology. The procedure followed
is to discover Smeaton’s essential theological understanding in
chapter one and then to examine more fully his thought with relation
to the ongoing stream of Christian theology, both ancient and modern.
1974-01-01T00:00:00ZMadsen, Norman PaulThis is a study in the dogmatic theology of Christianity.
The theological doctrines of atonement and pneumatology are based
upon the revelatory work of the second and third persons of the
trinity . The importance of this study lies in its attempt to gain
insight into the relation between Christ and the Holy Spirit and
from this to analyse in a fundamental way the relation between
atonement and pneumatology.
With this area of theology in mind attention is directed
toward the nineteenth century Scottish theologian George Smeaton,
Smeaton's works on the doctrine of the atonement and the doctrine
of the Holy Spirit are of interest not only because of their dogmatic presentation of these two doctrines but more importantly
because of the way he systematically thinks through the relation
between atonement and pneumatology based upon the conjoint revelatory activity of the Son and the Spirit, This study then is
essentially an attempt to discern Smeaton's understanding of the
relation between atonement and pneumatology. The procedure followed
is to discover Smeaton’s essential theological understanding in
chapter one and then to examine more fully his thought with relation
to the ongoing stream of Christian theology, both ancient and modern.The glory of the Son in Jonathan Edwards’ ChristologyLarsen, Christina N.https://hdl.handle.net/10023/101302023-11-27T10:38:32Z2016-11-30T00:00:00Z2016-11-30T00:00:00ZLarsen, Christina N.Theologising with the sacred 'prostitutes' of South India : towards an indecent Dalit theologyParker, Eve Rebeccahttps://hdl.handle.net/10023/99102019-06-07T15:16:08Z2016-01-01T00:00:00ZThis thesis theologises with the contemporary devadāsīs of South India, focusing in
particular on the Dalit girls who from childhood have been dedicated to the goddess
Mathamma and used as village sex workers. Firstly, chapters one and two situate the
context for theologising by outlining the discriminatory practice of caste and the place of
the Dalits, noting in particular the plight of Dalit women. From here it explores the socioreligious identities of the contemporary devadāsīs that have been transformed and
degraded as a result of a multitude of hegemonies, to the extent that the existential
narratives of the contemporary devadāsīs are shaped by sexual violence, caste and gender
discrimination, local village religiosity and sex work. And it is based upon such narratives
that this research contemplates God. Chapter three suggests that there exists a lacuna in
Indian Christian Theology and Dalit Liberation Theology for the voices and experiences of
the most marginalised of Dalit women, in particular those whose narratives would be
deemed “indecent”. In response, inspired by the Indecent Theology of Marcella Althaus-Reid, it suggests that in order to be truly identity-specific and liberating to the most
marginalised of Dalit women, Dalit Liberation Theology must be born out of the sexual
narratives of the oppressed. Chapter four therefore uses an Indecent Dalit feminist
hermeneutic to re-read the narratives of the “harlots,” “concubines,” and “whores” of
Scripture alongside the lived experiences of the Dalit sacred “prostitutes.” It does so in the
hope of challenging patriarchal hegemonic Dalit Christian theologising that portrays the
‘decent’ woman as godly, to the detriment of those who transgress heteronormative sexual
moral orders. The final chapter goes on to further challenge Dalit Theology to discover the
Dalit Christ in the context of the dedicated women – where we encounter a lived religiosity,
that is shaped by religious hybridity, goddess worship and the Christ who has become a Dalit
devi.
2016-01-01T00:00:00ZParker, Eve RebeccaThis thesis theologises with the contemporary devadāsīs of South India, focusing in
particular on the Dalit girls who from childhood have been dedicated to the goddess
Mathamma and used as village sex workers. Firstly, chapters one and two situate the
context for theologising by outlining the discriminatory practice of caste and the place of
the Dalits, noting in particular the plight of Dalit women. From here it explores the socioreligious identities of the contemporary devadāsīs that have been transformed and
degraded as a result of a multitude of hegemonies, to the extent that the existential
narratives of the contemporary devadāsīs are shaped by sexual violence, caste and gender
discrimination, local village religiosity and sex work. And it is based upon such narratives
that this research contemplates God. Chapter three suggests that there exists a lacuna in
Indian Christian Theology and Dalit Liberation Theology for the voices and experiences of
the most marginalised of Dalit women, in particular those whose narratives would be
deemed “indecent”. In response, inspired by the Indecent Theology of Marcella Althaus-Reid, it suggests that in order to be truly identity-specific and liberating to the most
marginalised of Dalit women, Dalit Liberation Theology must be born out of the sexual
narratives of the oppressed. Chapter four therefore uses an Indecent Dalit feminist
hermeneutic to re-read the narratives of the “harlots,” “concubines,” and “whores” of
Scripture alongside the lived experiences of the Dalit sacred “prostitutes.” It does so in the
hope of challenging patriarchal hegemonic Dalit Christian theologising that portrays the
‘decent’ woman as godly, to the detriment of those who transgress heteronormative sexual
moral orders. The final chapter goes on to further challenge Dalit Theology to discover the
Dalit Christ in the context of the dedicated women – where we encounter a lived religiosity,
that is shaped by religious hybridity, goddess worship and the Christ who has become a Dalit
devi.A great king above all gods : dominion and divine government in the theology of John OwenBaylor, Timothy Roberthttps://hdl.handle.net/10023/96462019-03-29T13:54:06Z2016-07-01T00:00:00ZScholarship has tended to depict John Owen as a “Reformed catholic” attempting a synthesis of Reformed principles with a largely Thomist doctrine of God. In this thesis, I argue that this depiction risks losing sight of those aspects of Owen’s doctrine of God that are intended to support a distinctly Protestant account of the economy of grace. By an examination of the principles of divine government, I argue that Owen employs the theme of God’s “dominion” in order to establish the freedom and gratuity of God’s grace, and to resist theologies that might otherwise use the doctrine of creation to structure and norm God’s government of creatures.
In chapter one, I argue against prevailing readings of Owen’s thought that his theology of the divine will is, in fact, “voluntarist” in nature, prioritizing God’s will over his intellect in the determination of the divine decree. I show that Owen regards God’s absolute dominion as an entailment of his ontological priority over creatures. Chapters two and three examine the character of God’s dominion over creatures in virtue of their “two-fold dependence” upon him as both Creator and Lawgiver. Chapter four takes up Owen’s theology of God’s remunerative justice in the context of his covenant theology. I show here that his doctrine of divine dominion underwrites his critique of merit-theology and attempts to establish the gratuity of that supernatural end to which humans are destined. Finally, in chapter five, I examine the principles of God’s mercy, expressed in the work of redemption, where I demonstrate how Owen’s conception of divine dominion underwrites the freedom of God in election and his account of particular redemption.
2016-07-01T00:00:00ZBaylor, Timothy RobertScholarship has tended to depict John Owen as a “Reformed catholic” attempting a synthesis of Reformed principles with a largely Thomist doctrine of God. In this thesis, I argue that this depiction risks losing sight of those aspects of Owen’s doctrine of God that are intended to support a distinctly Protestant account of the economy of grace. By an examination of the principles of divine government, I argue that Owen employs the theme of God’s “dominion” in order to establish the freedom and gratuity of God’s grace, and to resist theologies that might otherwise use the doctrine of creation to structure and norm God’s government of creatures.
In chapter one, I argue against prevailing readings of Owen’s thought that his theology of the divine will is, in fact, “voluntarist” in nature, prioritizing God’s will over his intellect in the determination of the divine decree. I show that Owen regards God’s absolute dominion as an entailment of his ontological priority over creatures. Chapters two and three examine the character of God’s dominion over creatures in virtue of their “two-fold dependence” upon him as both Creator and Lawgiver. Chapter four takes up Owen’s theology of God’s remunerative justice in the context of his covenant theology. I show here that his doctrine of divine dominion underwrites his critique of merit-theology and attempts to establish the gratuity of that supernatural end to which humans are destined. Finally, in chapter five, I examine the principles of God’s mercy, expressed in the work of redemption, where I demonstrate how Owen’s conception of divine dominion underwrites the freedom of God in election and his account of particular redemption.The apocalyptic-eschatological drama of Jesus in the Fourth Gospel : an investigation into the Johannine Christology and eschatology with special reference to John 12.20-36Kobayashi, Takanorihttps://hdl.handle.net/10023/95722019-03-29T13:39:42Z1999-06-01T00:00:00ZIn this thesis we will explore the question of Jesus' revelation as a central motif of the Johannine Christology from the perspectives of literary criticism, Jewish apocalypticism and Graeco-Roman dramatic literature. In particular, we will attempt to solve the riddle of the visions developed in John 12.20-36, by answering the fragmentary theory
of the text, the claim for the divergent christologies, the question of realised eschatology with or without future eschatology, and the claim that the Johannine community its
symbolic world creates is 'sectarian'. A special attention will be paid to the Son of man
as presented in the pericope under discussion as well as in the Fourth Gospel as a
whole. The thesis will be summarised as follows:
1. Over against the fragment theory, the concentric arrangement of Jesus' saying
formed predominantly in parallelism shows a deliberate literary design of the author.
Set at the end of the earthly ministry of Jesus, John 12.20-36 is a culminating point of
the revelatory process of Jesus.
2. The overall conceptual framework to understand John 12.20-36, and thus the
Fourth Gospel as a whole, is the apocalyptic idea of the divine mysteries concerning the
.end time. The revelation is centred on Jesus the Son of man, identified as the human-like figure of Dan 7, which culminates in his cross as his glorification/lifting-up. The
vision of the revealed mysteries in Jesus on the cross embraces the eschatological Messiah, the restoration of Israel and of the Temple, salvation, the vindication of the
righteous and the condemnation of the evil, and the Gentiles' pilgrimage, which is
comparable to contemporary Jewish apocalyptic writings.
3. The cross of Jesus as the focus of the apocalyptic vision of the end time lies
behind the apparently divergent christologies (the Son of man, the Davidic Messiah,
divine Wisdom), which are integrated in the text in such a manner that it is impossible
for each to be understood in isolation. The combination of these is already found in the
Jewish apocalyptic-eschatological hope. The fact that the lifting-up and glorification of
the Son of man is given precedence to the Davidic Kingly Messiah deprives a political
and military aspect of the popular Jewish expectation.
4. At the same time, the revelatory pattern of the Johannine Jesus is not only
explicable in Jewish apocalyptic terms, but it has to be understand in view of the anagnorisis, a popular Graeco-Roman dramatic convention. Within the main plot of the
Fourth Gospel Jesus is depicted as the divine homecoming hero-king, as in Homer's
Odyssey, whose messianic identity is closed to many and disclosed to those who
receive him with faith (and hospitality). This pattern is relevant for most of the Johannine Son of man sayings as well. In this plot development John 12.20-36 is situated in
a climactic place where the Jewish crowd fails to recognise Jesus who points to the
decisive moment of his revelation on the cross.
5. The Johannine Eschatology is Jesus centred, and its realised aspect is strongly
emphasised, because the eschatological terminology is overwhelmingly applied to him.
Thus Jesus on the cross is the embodiment of the eschaton. At the same time, the post-Easter period, the time of the church, is open toward its future culmination because of
the mission perspective.
6. The revelation of Jesus as the core of the divine mysteries concerning the end-time centres on the cross, which is presented as both the judgement and the salvation of
the world. The Johannine understanding of the cross is expressed within the framework
of the vindication/exaltation of the suffering righteous. It is implied that Jesus' death
and resurrection inaugurates the new, eschatological covenant for the new people of
God embracing both Jews and Gentiles.
7. John 12.20-36 envisages an apocalyptic vision of the end-time judgement and
salvation, in which the new covenant people is created as a new people of God. The
basis of the new 'children of the Light' is no longer the Law as in the old covenant but
the faith in Jesus the Light (and to love each other as a new law). This faith is not individualistic but geared towards community building, which includes the believers from
the Gentiles. The community itself is the result of the cross of Jesus. The purpose of
Jesus' death for 'bearing much fruit' and gathering of 'all' (nations) to his own house
is to be accomplished in the community through its mission to the world, despite the
probable persecutions.
1999-06-01T00:00:00ZKobayashi, TakanoriIn this thesis we will explore the question of Jesus' revelation as a central motif of the Johannine Christology from the perspectives of literary criticism, Jewish apocalypticism and Graeco-Roman dramatic literature. In particular, we will attempt to solve the riddle of the visions developed in John 12.20-36, by answering the fragmentary theory
of the text, the claim for the divergent christologies, the question of realised eschatology with or without future eschatology, and the claim that the Johannine community its
symbolic world creates is 'sectarian'. A special attention will be paid to the Son of man
as presented in the pericope under discussion as well as in the Fourth Gospel as a
whole. The thesis will be summarised as follows:
1. Over against the fragment theory, the concentric arrangement of Jesus' saying
formed predominantly in parallelism shows a deliberate literary design of the author.
Set at the end of the earthly ministry of Jesus, John 12.20-36 is a culminating point of
the revelatory process of Jesus.
2. The overall conceptual framework to understand John 12.20-36, and thus the
Fourth Gospel as a whole, is the apocalyptic idea of the divine mysteries concerning the
.end time. The revelation is centred on Jesus the Son of man, identified as the human-like figure of Dan 7, which culminates in his cross as his glorification/lifting-up. The
vision of the revealed mysteries in Jesus on the cross embraces the eschatological Messiah, the restoration of Israel and of the Temple, salvation, the vindication of the
righteous and the condemnation of the evil, and the Gentiles' pilgrimage, which is
comparable to contemporary Jewish apocalyptic writings.
3. The cross of Jesus as the focus of the apocalyptic vision of the end time lies
behind the apparently divergent christologies (the Son of man, the Davidic Messiah,
divine Wisdom), which are integrated in the text in such a manner that it is impossible
for each to be understood in isolation. The combination of these is already found in the
Jewish apocalyptic-eschatological hope. The fact that the lifting-up and glorification of
the Son of man is given precedence to the Davidic Kingly Messiah deprives a political
and military aspect of the popular Jewish expectation.
4. At the same time, the revelatory pattern of the Johannine Jesus is not only
explicable in Jewish apocalyptic terms, but it has to be understand in view of the anagnorisis, a popular Graeco-Roman dramatic convention. Within the main plot of the
Fourth Gospel Jesus is depicted as the divine homecoming hero-king, as in Homer's
Odyssey, whose messianic identity is closed to many and disclosed to those who
receive him with faith (and hospitality). This pattern is relevant for most of the Johannine Son of man sayings as well. In this plot development John 12.20-36 is situated in
a climactic place where the Jewish crowd fails to recognise Jesus who points to the
decisive moment of his revelation on the cross.
5. The Johannine Eschatology is Jesus centred, and its realised aspect is strongly
emphasised, because the eschatological terminology is overwhelmingly applied to him.
Thus Jesus on the cross is the embodiment of the eschaton. At the same time, the post-Easter period, the time of the church, is open toward its future culmination because of
the mission perspective.
6. The revelation of Jesus as the core of the divine mysteries concerning the end-time centres on the cross, which is presented as both the judgement and the salvation of
the world. The Johannine understanding of the cross is expressed within the framework
of the vindication/exaltation of the suffering righteous. It is implied that Jesus' death
and resurrection inaugurates the new, eschatological covenant for the new people of
God embracing both Jews and Gentiles.
7. John 12.20-36 envisages an apocalyptic vision of the end-time judgement and
salvation, in which the new covenant people is created as a new people of God. The
basis of the new 'children of the Light' is no longer the Law as in the old covenant but
the faith in Jesus the Light (and to love each other as a new law). This faith is not individualistic but geared towards community building, which includes the believers from
the Gentiles. The community itself is the result of the cross of Jesus. The purpose of
Jesus' death for 'bearing much fruit' and gathering of 'all' (nations) to his own house
is to be accomplished in the community through its mission to the world, despite the
probable persecutions.Paul the spiritual guide : a social identity perspective on Paul's apostolic self-identityKeay, Robert D.https://hdl.handle.net/10023/94092019-03-29T13:44:18Z2003-01-01T00:00:00ZScholarly understanding of Paul's self-conception in his use of the title 'apostle' has
remained minimal throughout the history of biblical scholarship. Few have ventured to
describe Paul's understanding of his apostolic self-identity beyond the basic notion of his
being 'sent' to preach the gospel. The most frequent suggestions are that Paul understood
himself to be a prophet or a philosopher. But these suggestions are faulty because they
emerge from hermeneutical methods that are unable to discern how self-identity is
revealed in discourse. The purpose of this thesis is two-fold. First, I attempt to clarify
Paul's understanding of his apostolic self-identity. My research reveals that when Paul
identified himself as an apostle of Jesus Christ to the Thessalonians and Corinthians he
conceived of that identity within the conceptual framework of a spiritual guide. Paul
believed that God was calling him to be a spiritual guide to the followers of Jesus in those
cities, leading them from an initial faith in Jesus as Lord to the consummation of that
relationship on the day of Jesus' return, guiding them through all the twists and turns
along the way. Second, in developing this argument, I attempt to clarify a method of
reading ancient texts with insights from the social sciences. I demonstrate that it is not
only possible, but that at times it is necessary to use the social sciences in order to further
our hermeneutical abilities for understanding biblical texts.
2003-01-01T00:00:00ZKeay, Robert D.Scholarly understanding of Paul's self-conception in his use of the title 'apostle' has
remained minimal throughout the history of biblical scholarship. Few have ventured to
describe Paul's understanding of his apostolic self-identity beyond the basic notion of his
being 'sent' to preach the gospel. The most frequent suggestions are that Paul understood
himself to be a prophet or a philosopher. But these suggestions are faulty because they
emerge from hermeneutical methods that are unable to discern how self-identity is
revealed in discourse. The purpose of this thesis is two-fold. First, I attempt to clarify
Paul's understanding of his apostolic self-identity. My research reveals that when Paul
identified himself as an apostle of Jesus Christ to the Thessalonians and Corinthians he
conceived of that identity within the conceptual framework of a spiritual guide. Paul
believed that God was calling him to be a spiritual guide to the followers of Jesus in those
cities, leading them from an initial faith in Jesus as Lord to the consummation of that
relationship on the day of Jesus' return, guiding them through all the twists and turns
along the way. Second, in developing this argument, I attempt to clarify a method of
reading ancient texts with insights from the social sciences. I demonstrate that it is not
only possible, but that at times it is necessary to use the social sciences in order to further
our hermeneutical abilities for understanding biblical texts.Hope unexpected : an account of the Lebanese Christians' encounter with Syrian refugeesGourlay, Marjorie G.https://hdl.handle.net/10023/93302019-03-29T13:43:26Z2016-06-01T00:00:00ZThis research explores the place of the Church in Lebanon and its response to
the present Syrian refugee crisis. By means of interviews with a small number of
Christian leaders in Beirut, this study narrates a current reality from a positive
perspective and offers preliminary steps towards articulating a Christian response to
the present political turmoil. Although historically and physically divided, the
Lebanese churches are united in their readiness to respond with hospitality. In
attending to basic human needs, offering water, food and shelter to those who until
recently were considered enemies, Lebanese Christians have a powerful message of
forgiveness and healing. Prompted by both Arab and Christian traditions, the
Lebanese Christians are choosing hospitality and, in doing so, are finding unexpected
hope. This study argues that the Lebanese Church as a whole can be seen as a
positive contributor to the common good in both Lebanon and the Middle East, and as
an example to western churches as they engage with the current migration crisis in
Europe.
2016-06-01T00:00:00ZGourlay, Marjorie G.This research explores the place of the Church in Lebanon and its response to
the present Syrian refugee crisis. By means of interviews with a small number of
Christian leaders in Beirut, this study narrates a current reality from a positive
perspective and offers preliminary steps towards articulating a Christian response to
the present political turmoil. Although historically and physically divided, the
Lebanese churches are united in their readiness to respond with hospitality. In
attending to basic human needs, offering water, food and shelter to those who until
recently were considered enemies, Lebanese Christians have a powerful message of
forgiveness and healing. Prompted by both Arab and Christian traditions, the
Lebanese Christians are choosing hospitality and, in doing so, are finding unexpected
hope. This study argues that the Lebanese Church as a whole can be seen as a
positive contributor to the common good in both Lebanon and the Middle East, and as
an example to western churches as they engage with the current migration crisis in
Europe.Towards Athanasius's doctrine of Scripture as afforded in his 'Letter to Marcellinus on the interpretation of the Psalms'Rowe, Clayton Thomashttps://hdl.handle.net/10023/93192019-03-29T13:52:51Z2016-06-01T00:00:00ZAthanasius is best known for his role as defender of the Council of Nicaea, and for his contribution to trinitarian doctrine. Due to his importance in the history of Christian thought, much attention has been given to his polemical use of Scripture, which was aimed at various theological opponents. In the midst of these polemics, he strings together seemingly unrelated biblical texts in order to make his theological points. His exegesis has therefore often been criticized for lacking any coherent framework. Such criticism is usually levelled against him in light of modern exegetical concerns and practices.
In the first chapter I argue that fair evaluation of Athanasius’s use of Scripture can only begin after his doctrine of Scripture is formulated. Questions regarding exegetical framework and consistency of interpretation can only be answered after one understands Athanasius’s theological conception of Scripture. This study offers a step in that direction by examing Athanasius’s Letter to Marcellinus on the Interpretation of the Psalms. In the second chapter, I piece together Athanasius’s understanding of inspiration. I then explore how pneumatology, trinitarianism, and Athanasius’s understanding of God’s presence to creation relate to Athanasius’s doctrine of Scripture. In the third chapter, I explore his statements regarding the words of Scripture in Marcellinus, in order to demonstrate how the words of Scripture relate creedal language.
The fourth chapter begins to demonstrate the implications Athanasius’s doctrine of Scripture have for Athanasian studies. I argue that Athanasius and Origen have more in common than a comparison of their use of Scripture might indicate. The final chapter of the body of the work argues that Athanasius’s doctrine of Scripture factors into his list of canonical books. The conclusion of this work further draws out the implications of this study. This work demonstrates that Athanasius’s doctrine of Scripture elucidates his use of Scripture, and offers further implications for Athanasian studies inculcated by Athanasius’s doctrine of Scripture.
2016-06-01T00:00:00ZRowe, Clayton ThomasAthanasius is best known for his role as defender of the Council of Nicaea, and for his contribution to trinitarian doctrine. Due to his importance in the history of Christian thought, much attention has been given to his polemical use of Scripture, which was aimed at various theological opponents. In the midst of these polemics, he strings together seemingly unrelated biblical texts in order to make his theological points. His exegesis has therefore often been criticized for lacking any coherent framework. Such criticism is usually levelled against him in light of modern exegetical concerns and practices.
In the first chapter I argue that fair evaluation of Athanasius’s use of Scripture can only begin after his doctrine of Scripture is formulated. Questions regarding exegetical framework and consistency of interpretation can only be answered after one understands Athanasius’s theological conception of Scripture. This study offers a step in that direction by examing Athanasius’s Letter to Marcellinus on the Interpretation of the Psalms. In the second chapter, I piece together Athanasius’s understanding of inspiration. I then explore how pneumatology, trinitarianism, and Athanasius’s understanding of God’s presence to creation relate to Athanasius’s doctrine of Scripture. In the third chapter, I explore his statements regarding the words of Scripture in Marcellinus, in order to demonstrate how the words of Scripture relate creedal language.
The fourth chapter begins to demonstrate the implications Athanasius’s doctrine of Scripture have for Athanasian studies. I argue that Athanasius and Origen have more in common than a comparison of their use of Scripture might indicate. The final chapter of the body of the work argues that Athanasius’s doctrine of Scripture factors into his list of canonical books. The conclusion of this work further draws out the implications of this study. This work demonstrates that Athanasius’s doctrine of Scripture elucidates his use of Scripture, and offers further implications for Athanasian studies inculcated by Athanasius’s doctrine of Scripture.Patristic reception and apocalyptic character : the Shepherd of Hermas as authoritative book in early ChristianityBatovici, Danhttps://hdl.handle.net/10023/90302019-03-29T13:47:49Z2016-06-21T00:00:00ZThis MPhil thesis is an enquiry into the reception history of the Shepherd of Hermas, aiming to a better understanding of the earliest circulation of the Shepherd as authoritative text in early Christianity. Specifically, it hypothesizes and tries to document the perhaps obvious but nevertheless understudied link between the alleged scriptural status of the Shepherd with some early Patristic authors and its apocalyptic character. To that end, this thesis gathers an investigation of how its apparent scriptural character during Antiquity was dealt with in the recent bibliography on the New Testament canon, an analysis of Hermas’ earliest Patristic reception (by the means of a thorough assessment of Irenaeus of Lyon and Clement of Alexandria), and a reconsideration of its apocalyptic character, as the possible source of its authority.
Overall, this research is proposed as shedding light on our understanding of how and why Hermas was authoritative in the earliest Christian centuries, which in turn would be relevant for the larger question of the circulation of authoritative texts in early Christianity. In particular, this research opens new ways for better addressing questions pertaining to the circulation and authority of early Christian non-NT works in Late Antiquity.
2016-06-21T00:00:00ZBatovici, DanThis MPhil thesis is an enquiry into the reception history of the Shepherd of Hermas, aiming to a better understanding of the earliest circulation of the Shepherd as authoritative text in early Christianity. Specifically, it hypothesizes and tries to document the perhaps obvious but nevertheless understudied link between the alleged scriptural status of the Shepherd with some early Patristic authors and its apocalyptic character. To that end, this thesis gathers an investigation of how its apparent scriptural character during Antiquity was dealt with in the recent bibliography on the New Testament canon, an analysis of Hermas’ earliest Patristic reception (by the means of a thorough assessment of Irenaeus of Lyon and Clement of Alexandria), and a reconsideration of its apocalyptic character, as the possible source of its authority.
Overall, this research is proposed as shedding light on our understanding of how and why Hermas was authoritative in the earliest Christian centuries, which in turn would be relevant for the larger question of the circulation of authoritative texts in early Christianity. In particular, this research opens new ways for better addressing questions pertaining to the circulation and authority of early Christian non-NT works in Late Antiquity.Idolatry in the theology of Karl BarthBrennan, William IIIhttps://hdl.handle.net/10023/90292019-03-29T13:51:07Z2016-11-30T00:00:00ZThis dissertation analyses and critically evaluates an aspect of Karl Barth’s thought, the understanding of which is important to a broader understanding of Barth, his relationship to other (especially iconoclastic) thinkers, and his relevance for contemporary theology: his understanding and critique of idolatry and the idol. Chapter 2 argues that it was revelation which both drove Barth’s idolatry-critique and determined his concepts of idolatry and the idol. It analyses Barth’s idolatry-critique as it was levelled against natural theology, and offers an evaluation of the picture of Barth’s thought which emerges. Chapter 3 analyses Barth’s idolatry-critique in relation to the doctrine of God. Directives which, for Barth, had to be adhered to within the development of the doctrine of God for the avoidance of idolatry, are discussed. Finally, an evaluation and critique of Barth’s critique of idolatry within the doctrine of God, and of his own adherence to these directives, is offered. Chapter 4 analyses the relationship of Barth’s idolatry-critique to his discussion of religion. It is shown that Barth, in his mature thought, criticised both the essence of religion and certain theological uses of the concept of religion as idolatry. Barth’s critique of religion as idolatry is itself subjected to critique, and the question of what bearing his critique of religion as idolatry ought to have for Christian, theological engagement with adherents of other world religions is taken up. Chapter 5 summarises and discusses further some of the findings and implications of this study. It is suggested that Barth’s thoroughly christological critique of idolatry (which is not without its own problems), in that it stands in contrast to the less particularistic forms of idolatry-critique set forth by several other modern scholars, raises the question of whether an idolatry-critique like his own might be called for within contemporary theology.
2016-11-30T00:00:00ZBrennan, William IIIThis dissertation analyses and critically evaluates an aspect of Karl Barth’s thought, the understanding of which is important to a broader understanding of Barth, his relationship to other (especially iconoclastic) thinkers, and his relevance for contemporary theology: his understanding and critique of idolatry and the idol. Chapter 2 argues that it was revelation which both drove Barth’s idolatry-critique and determined his concepts of idolatry and the idol. It analyses Barth’s idolatry-critique as it was levelled against natural theology, and offers an evaluation of the picture of Barth’s thought which emerges. Chapter 3 analyses Barth’s idolatry-critique in relation to the doctrine of God. Directives which, for Barth, had to be adhered to within the development of the doctrine of God for the avoidance of idolatry, are discussed. Finally, an evaluation and critique of Barth’s critique of idolatry within the doctrine of God, and of his own adherence to these directives, is offered. Chapter 4 analyses the relationship of Barth’s idolatry-critique to his discussion of religion. It is shown that Barth, in his mature thought, criticised both the essence of religion and certain theological uses of the concept of religion as idolatry. Barth’s critique of religion as idolatry is itself subjected to critique, and the question of what bearing his critique of religion as idolatry ought to have for Christian, theological engagement with adherents of other world religions is taken up. Chapter 5 summarises and discusses further some of the findings and implications of this study. It is suggested that Barth’s thoroughly christological critique of idolatry (which is not without its own problems), in that it stands in contrast to the less particularistic forms of idolatry-critique set forth by several other modern scholars, raises the question of whether an idolatry-critique like his own might be called for within contemporary theology.Luke's preface and the synoptic problemScott, James W.https://hdl.handle.net/10023/87922019-03-29T13:47:08Z1986-01-01T00:00:00ZThe preface to Luke's gospel (Lk. 1:1-4), when properly exegeted, says this: "(1) Since many have undertaken to draw up a narrative account of the things that are well-established among us, (2) just as those who from the beginning have been eyewitnesses and servants of the word have handed them down to us, (3) I have decided, for my part, having been a follower of them all for a long time, to write an accurate narrative for you, most excellent Theophilus, (4) in order that you may know what is certain with regard to the matters in which you have been instructed." Luke's claim to have been a follower of the apostles (vs. 3), and thus conversant with their oral gospel tradition (vs. 2), is confirmed by an ecclesiastical tradition that can be traced back to one of those very apostles, Luke implies that he did not use written sources in the composition of his gospel, for unlike ancient historians who did use written sources, he does not acknowledge any use of his predecessors' narratives. In writing "an accurate narrative" he would not have relied upon what he considered to be the inaccurate narratives of his predecessors. Luke indicates that his gospel records the oral tradition that he has learned directly from the apostles. The leading theories of synoptic origins tend to collapse into an oral theory under the weight of Luke's literary independence. The arguments hitherto advanced against the oral theory are inadequate. The oral tradition consisted of a basic narrative tradition (which is reconstructed) and a body of independent tradition. Luke and Matthew drew upon both traditions, but Hark confined himself to the former. Our two-tradition theory is corroborated, especially in comparison with the standard two-source theory, try various literary and stylistic phenomena.
1986-01-01T00:00:00ZScott, James W.The preface to Luke's gospel (Lk. 1:1-4), when properly exegeted, says this: "(1) Since many have undertaken to draw up a narrative account of the things that are well-established among us, (2) just as those who from the beginning have been eyewitnesses and servants of the word have handed them down to us, (3) I have decided, for my part, having been a follower of them all for a long time, to write an accurate narrative for you, most excellent Theophilus, (4) in order that you may know what is certain with regard to the matters in which you have been instructed." Luke's claim to have been a follower of the apostles (vs. 3), and thus conversant with their oral gospel tradition (vs. 2), is confirmed by an ecclesiastical tradition that can be traced back to one of those very apostles, Luke implies that he did not use written sources in the composition of his gospel, for unlike ancient historians who did use written sources, he does not acknowledge any use of his predecessors' narratives. In writing "an accurate narrative" he would not have relied upon what he considered to be the inaccurate narratives of his predecessors. Luke indicates that his gospel records the oral tradition that he has learned directly from the apostles. The leading theories of synoptic origins tend to collapse into an oral theory under the weight of Luke's literary independence. The arguments hitherto advanced against the oral theory are inadequate. The oral tradition consisted of a basic narrative tradition (which is reconstructed) and a body of independent tradition. Luke and Matthew drew upon both traditions, but Hark confined himself to the former. Our two-tradition theory is corroborated, especially in comparison with the standard two-source theory, try various literary and stylistic phenomena.Persecution in Galatians : identity, destiny, and the use of IsaiahDunne, John Anthonyhttps://hdl.handle.net/10023/85692023-04-27T08:54:25Z2016-06-21T00:00:00ZThis thesis contends that the theme of persecution plays a vital role in the argument of Paul’s letter to the Galatians. Particularly, this thesis argues that suffering for the cross is seen as a mark of identity and a sign of destiny for those who follow the crucified Messiah. In regard to identity, suffering is shown to be a badge that demarcates Paul’s Gentile audience as children of Abraham and children of God (i.e. the “Israel of God”) in conformity with genuine Christian identity, represented chiefly by Paul himself through solidarity with the cross. In regard to destiny, those who are marked out by suffering for the cross will receive the future inheritance, as promised to Abraham, and be vindicated at the eschatological judgment. The relationship of suffering for the cross to Christian identity and destiny is shown to parallel other such markers like possession of the Spirit and justification by faith. This thesis proposes further that Paul derives his understanding regarding the importance of suffering from his wider reading of Isaiah, particularly chapters 49–54, which Paul believes prefigures the death of the Messiah, his own Gentile mission and the opposition to it, as well as the status of his Gentile converts as servants of the Messiah. The influence of Isaiah is demonstrated especially in Paul’s paradigmatic self-presentation in the autobiographical section of the letter (Gal. 1–2), the subsequent summons to imitation (4.12–20), and the famous allegory where Paul explicitly cites Isa. 54.1. In this thesis it is demonstrated that all of these themes and emphases in Galatians related to persecution and suffering are utilized for the particular crisis in Galatia regarding the promotion of circumcision, which this thesis suggests is promoted aggressively. It is proposed, therefore, that Paul has utilized the theme of persecution with its Messianic and Isaianic influences to engage the way that receiving circumcision provides a means of avoiding and alleviating social tension and pressure. To that end suffering for the cross is upheld by Paul as a mark of identity and a sign of destiny to highlight the fact that receiving circumcision will lead to apostasy since Paul understands it to be a rejection of the Messiah and his cross.
2016-06-21T00:00:00ZDunne, John AnthonyThis thesis contends that the theme of persecution plays a vital role in the argument of Paul’s letter to the Galatians. Particularly, this thesis argues that suffering for the cross is seen as a mark of identity and a sign of destiny for those who follow the crucified Messiah. In regard to identity, suffering is shown to be a badge that demarcates Paul’s Gentile audience as children of Abraham and children of God (i.e. the “Israel of God”) in conformity with genuine Christian identity, represented chiefly by Paul himself through solidarity with the cross. In regard to destiny, those who are marked out by suffering for the cross will receive the future inheritance, as promised to Abraham, and be vindicated at the eschatological judgment. The relationship of suffering for the cross to Christian identity and destiny is shown to parallel other such markers like possession of the Spirit and justification by faith. This thesis proposes further that Paul derives his understanding regarding the importance of suffering from his wider reading of Isaiah, particularly chapters 49–54, which Paul believes prefigures the death of the Messiah, his own Gentile mission and the opposition to it, as well as the status of his Gentile converts as servants of the Messiah. The influence of Isaiah is demonstrated especially in Paul’s paradigmatic self-presentation in the autobiographical section of the letter (Gal. 1–2), the subsequent summons to imitation (4.12–20), and the famous allegory where Paul explicitly cites Isa. 54.1. In this thesis it is demonstrated that all of these themes and emphases in Galatians related to persecution and suffering are utilized for the particular crisis in Galatia regarding the promotion of circumcision, which this thesis suggests is promoted aggressively. It is proposed, therefore, that Paul has utilized the theme of persecution with its Messianic and Isaianic influences to engage the way that receiving circumcision provides a means of avoiding and alleviating social tension and pressure. To that end suffering for the cross is upheld by Paul as a mark of identity and a sign of destiny to highlight the fact that receiving circumcision will lead to apostasy since Paul understands it to be a rejection of the Messiah and his cross.Change and continuity in the rural church : Norfolk, 1760 - 1840Whitfield, Peter Williamhttps://hdl.handle.net/10023/84302019-03-29T13:48:05Z1977-01-01T00:00:00ZTwo historiographical traditions have influenced our understanding of
church and society in Georgian England: on the one hand the church has been subject
to a severe, judgemental treatment which has discouraged impartial scholarship, and
on the other the supposed decay of the rural community has provided material for a
polemical brand of historical writing. These two traditions are discussed, then tested
by a close scrutiny of the church and the community in Georgian Norfolk. A quantitative method
is adopted, correlating a large amount of detailed information from all the
rural parishes and assessing the influence of each factor over against the others.
Three categories from this detailed survey – enclosure, tithes, and the
growth of dissent - are then examined in more detail for the light they shed on the
concept of historical continuity and the strength of regional identity, which, it is
argued, are important counterbalances to the theme of change which has so dominated
the historiography of this period. An attempt is made to survey the complex intellectual history of
the church in the eighteenth and nineteenth centuries by tracing
the changing concept of charity in the religious and social theory of the period.
In conclusion it is suggested that, in this rural diocese at least, the
social and economic relations between church and society were less subject to stress
and change than has been supposed, and a plea is made for a less controversial, less consciously modern, historical perspective.
1977-01-01T00:00:00ZWhitfield, Peter WilliamTwo historiographical traditions have influenced our understanding of
church and society in Georgian England: on the one hand the church has been subject
to a severe, judgemental treatment which has discouraged impartial scholarship, and
on the other the supposed decay of the rural community has provided material for a
polemical brand of historical writing. These two traditions are discussed, then tested
by a close scrutiny of the church and the community in Georgian Norfolk. A quantitative method
is adopted, correlating a large amount of detailed information from all the
rural parishes and assessing the influence of each factor over against the others.
Three categories from this detailed survey – enclosure, tithes, and the
growth of dissent - are then examined in more detail for the light they shed on the
concept of historical continuity and the strength of regional identity, which, it is
argued, are important counterbalances to the theme of change which has so dominated
the historiography of this period. An attempt is made to survey the complex intellectual history of
the church in the eighteenth and nineteenth centuries by tracing
the changing concept of charity in the religious and social theory of the period.
In conclusion it is suggested that, in this rural diocese at least, the
social and economic relations between church and society were less subject to stress
and change than has been supposed, and a plea is made for a less controversial, less consciously modern, historical perspective.The thirty-nine articles at the Westminster AssemblyNorris, Robert M.https://hdl.handle.net/10023/83722019-03-29T13:44:41Z1977-04-01T00:00:00ZThe Thesis is in three parts and is concerned with providing
an introduction to, and an analysis and text of the extant
manuscript minutes of Sessions 45 to 73 of the Westminster
Assembly of Divines 1640. These unpublished minutes are now
deposited at the Dr. Williams Library, London, and are records
of the debates of the Assembly while they were engaged in
revising some of the Thirty-nine Articles of Religion of the
Church of England.
The introduction to the text covers the Parliamentary activity
which led to the calling of the Assembly, and deals with the
relations of Parliament with Scotland, which gave so much direction
to the work of the Assembly and led to the Solemn League and
Covenant. The composition of the Assembly and the rules by which
the Assembly was regulated, are also examined. The introduction
concludes with an analysis of the discussions of the Assembly
as recorded in the defined sessions.
The second part of the thesis consists of an analysis of each
session dealt with. This became necessary as each of the
transcribed sessions was found to be difficult to understand
as the scribe had employed a highly individual form of theological
shorthand, and had missed out vital parts of complicated arguments.
In the analysis most of the arguments of the original text have
had to be amplified to make sense.
The third part of the thesis comprises of the transcription of
the text of the minutes. The original exists only in manuscript
form, and the illegibility of some parts is exaggerated by the
use of the unique theological shorthand of Adoniram Byfield, the
scribe. In the transcription all punctuation and capitalization
have been supplied though original spellings have been preserved.
Though the transcription has been compared with that of Sir E.M.
Thompson deposited at New College Library, Edinburgh, it has
been necessary to depart from many of the interpretations of that
transcription.
There are three Appendices attached to the thesis, the first
compares the revised and unrevised Articles dealt with in Sessions
45 yo 73. The second provides biographical information on continental
authorities cited in debates. The third provided a bibliographical
guide to those members who participated in the debates on the revision.
1977-04-01T00:00:00ZNorris, Robert M.The Thesis is in three parts and is concerned with providing
an introduction to, and an analysis and text of the extant
manuscript minutes of Sessions 45 to 73 of the Westminster
Assembly of Divines 1640. These unpublished minutes are now
deposited at the Dr. Williams Library, London, and are records
of the debates of the Assembly while they were engaged in
revising some of the Thirty-nine Articles of Religion of the
Church of England.
The introduction to the text covers the Parliamentary activity
which led to the calling of the Assembly, and deals with the
relations of Parliament with Scotland, which gave so much direction
to the work of the Assembly and led to the Solemn League and
Covenant. The composition of the Assembly and the rules by which
the Assembly was regulated, are also examined. The introduction
concludes with an analysis of the discussions of the Assembly
as recorded in the defined sessions.
The second part of the thesis consists of an analysis of each
session dealt with. This became necessary as each of the
transcribed sessions was found to be difficult to understand
as the scribe had employed a highly individual form of theological
shorthand, and had missed out vital parts of complicated arguments.
In the analysis most of the arguments of the original text have
had to be amplified to make sense.
The third part of the thesis comprises of the transcription of
the text of the minutes. The original exists only in manuscript
form, and the illegibility of some parts is exaggerated by the
use of the unique theological shorthand of Adoniram Byfield, the
scribe. In the transcription all punctuation and capitalization
have been supplied though original spellings have been preserved.
Though the transcription has been compared with that of Sir E.M.
Thompson deposited at New College Library, Edinburgh, it has
been necessary to depart from many of the interpretations of that
transcription.
There are three Appendices attached to the thesis, the first
compares the revised and unrevised Articles dealt with in Sessions
45 yo 73. The second provides biographical information on continental
authorities cited in debates. The third provided a bibliographical
guide to those members who participated in the debates on the revision.Moaning like a dove : Isaiah's dove texts as the background to the dove in Mark 1:10Chamberlain, Peterhttps://hdl.handle.net/10023/79162020-11-04T11:42:25Z2016-06-21T00:00:00ZThere is no consensus regarding the interpretation of the "Spirit like a dove" comparison in Jesus' baptism (Mk 1:10). Although scholars have proposed at least fifty different interpretations of the dove comparison, no study appears to have considered Isaiah's three dove texts as the background for the Markan dove (cf. Is 38:14; 59:11; 60:8). This neglect is surprising considering the abundance of Isaianic allusions in Mark's Prologue (Mk 1:1-15), and the growing awareness that Isaiah is the hermeneutical key for both the Markan Prologue and Jesus' baptism within it. Indeed, Mark connects the dove image inseparably to the Spirit's "descent" from heaven, which alludes to Yahweh's descent in a New Exodus deliverance in Isaiah 63:19 [MT]. Furthermore, each Isaianic dove text uses the same simile, "like a dove" or "like doves," which appears in Mark 1:10, and shares the theme of lament and restoration which fits the context of Mark's baptism account.
This study therefore argues that the dove image in Mark 1:10 is a symbol which evokes metonymically Isaiah's three dove texts. So the Spirit is "like a dove" not because any quality of the Spirit resembles that of a dove, but because the dove recalls the Isaianic theme of lament and restoration associated with doves in this Scriptural tradition. After discussing the Markan dove in terms of simile, symbol, and metonymy, the study examines the Isaianic dove texts in the MT and LXX and argues that they form a single motif. Next, later Jewish references to the Isaianic dove texts are considered, while an Appendix examines further dove references in Jewish and Greco-Roman literature. Finally, the study argues that the Markan dove coheres in function with the Isaianic dove motif and symbolizes the Spirit's effect upon and through Jesus by evoking metonymically the Isaianic dove texts.
2016-06-21T00:00:00ZChamberlain, PeterThere is no consensus regarding the interpretation of the "Spirit like a dove" comparison in Jesus' baptism (Mk 1:10). Although scholars have proposed at least fifty different interpretations of the dove comparison, no study appears to have considered Isaiah's three dove texts as the background for the Markan dove (cf. Is 38:14; 59:11; 60:8). This neglect is surprising considering the abundance of Isaianic allusions in Mark's Prologue (Mk 1:1-15), and the growing awareness that Isaiah is the hermeneutical key for both the Markan Prologue and Jesus' baptism within it. Indeed, Mark connects the dove image inseparably to the Spirit's "descent" from heaven, which alludes to Yahweh's descent in a New Exodus deliverance in Isaiah 63:19 [MT]. Furthermore, each Isaianic dove text uses the same simile, "like a dove" or "like doves," which appears in Mark 1:10, and shares the theme of lament and restoration which fits the context of Mark's baptism account.
This study therefore argues that the dove image in Mark 1:10 is a symbol which evokes metonymically Isaiah's three dove texts. So the Spirit is "like a dove" not because any quality of the Spirit resembles that of a dove, but because the dove recalls the Isaianic theme of lament and restoration associated with doves in this Scriptural tradition. After discussing the Markan dove in terms of simile, symbol, and metonymy, the study examines the Isaianic dove texts in the MT and LXX and argues that they form a single motif. Next, later Jewish references to the Isaianic dove texts are considered, while an Appendix examines further dove references in Jewish and Greco-Roman literature. Finally, the study argues that the Markan dove coheres in function with the Isaianic dove motif and symbolizes the Spirit's effect upon and through Jesus by evoking metonymically the Isaianic dove texts.Truth incarnate : story as sacrament in the mythopoeic thought and fiction of C. S. Lewis and J. R. R. TolkienBuchanan, Travis Walkerhttps://hdl.handle.net/10023/78602021-02-17T10:22:46Z2015-11-30T00:00:00ZThe thesis is organized as two sections of two chapters each: the first section establishes a theoretical framework of a broad and reinvigorated Christian sacramentality within which to situate the second—an investigation of the theories and practice of the mythopoeic art of C. S. Lewis and J. R. R. Tolkien in this sacramental light.
The first chapter acknowledges the thoroughgoing disenchantment of modernity, an effect traced to the vanishing of a sacramental understanding of the world, and then explores the history of the sacramental concept that would seek to be reclaimed and reconceived as a possible means of the re-enchantment of Western culture such as in the recent work of David Brown.
An appreciative critique of Brown’s work is offered in chapter two before proposing an alternative understanding of a distinctly Christian and reinvigorated sacramentality anchored in the Incarnation and operating by Transposition. A notion of sacramental vision is developed from the perceptual basis in its classic definitions, and a sacramental understanding of story is considered from a theological perspective on the infinite generativity of meaning in texts, along with recent theories of affect and affordance.
The second half of the thesis expounds the views of mythopoeia held by Lewis and Tolkien in order to show how they are not only compatible with but lead to a sacramental understanding of story as developed in part one, with mythopoeia affording the recovery of a potentially transformative vision of reality, awakening it into focus in distinctly Christian ways (chapter three). The final chapter demonstrates how their mythopoeic theories are exemplified in their art, examining specific ways Till We Have Faces and The Lord of the Rings afford the recovery of a potentially transformative vision of various themes central to them. In closing it is suggested that such a sacramental understanding of story may contribute to the re-enchantment of Western culture, not to mention the re-mythologization and re-envisaging of Christianity, whose significance in these regards has been hitherto mostly unrecognized.
2015-11-30T00:00:00ZBuchanan, Travis WalkerThe thesis is organized as two sections of two chapters each: the first section establishes a theoretical framework of a broad and reinvigorated Christian sacramentality within which to situate the second—an investigation of the theories and practice of the mythopoeic art of C. S. Lewis and J. R. R. Tolkien in this sacramental light.
The first chapter acknowledges the thoroughgoing disenchantment of modernity, an effect traced to the vanishing of a sacramental understanding of the world, and then explores the history of the sacramental concept that would seek to be reclaimed and reconceived as a possible means of the re-enchantment of Western culture such as in the recent work of David Brown.
An appreciative critique of Brown’s work is offered in chapter two before proposing an alternative understanding of a distinctly Christian and reinvigorated sacramentality anchored in the Incarnation and operating by Transposition. A notion of sacramental vision is developed from the perceptual basis in its classic definitions, and a sacramental understanding of story is considered from a theological perspective on the infinite generativity of meaning in texts, along with recent theories of affect and affordance.
The second half of the thesis expounds the views of mythopoeia held by Lewis and Tolkien in order to show how they are not only compatible with but lead to a sacramental understanding of story as developed in part one, with mythopoeia affording the recovery of a potentially transformative vision of reality, awakening it into focus in distinctly Christian ways (chapter three). The final chapter demonstrates how their mythopoeic theories are exemplified in their art, examining specific ways Till We Have Faces and The Lord of the Rings afford the recovery of a potentially transformative vision of various themes central to them. In closing it is suggested that such a sacramental understanding of story may contribute to the re-enchantment of Western culture, not to mention the re-mythologization and re-envisaging of Christianity, whose significance in these regards has been hitherto mostly unrecognized.Kata physin : a critical exploration of the epistemology of T. F. Torrance as it relates to the philosophy of theological and natural scienceStevick, Travis M.https://hdl.handle.net/10023/77912019-07-01T10:16:48Z2015-11-30T00:00:00ZAccording to T. F. Torrance, all authentic knowledge involves the nature of the object impressing its inherent rationality on our minds. Consequently, knowledge involves thinking in accordance with the nature of the object given for thought. Given that this epistemological position is not presuppositionless, we shall explore the place and function of "ultimate beliefs" in Torrance's epistemology, as well as the question as to whether such beliefs imply a retreat to either foundationalism or fideism.
The inescapability of ultimate beliefs in all human knowledge requires a shift in the traditional notion of objectivity. Consequently Torrance's understanding of objectivity, and the reasons for his insistence that the subject-object relation cannot be transcended, are analyzed. Additionally, our ability to keep our tendency toward subjectivity in check is considered. It is also argued that Torrance's epistemological position implies an alternative notion of truth. Drawing on distinctly Christian sources, Torrance emphasizes the distinction between truth and truthfulness thereby reorienting the discussion from a focus on statements to a focus on being. This shift challenges the dichotomy between correspondence and coherence theories of truth and provides one way of transcending the scientific realism/anti-realism debate. Torrance's position on truth is located relative to other well-known thinkers.
Torrance's epistemological convictions give rise to a practical epistemological tool, disclosure models. These function as self-correcting, self-marginalizing lenses through which we encounter reality, allowing it to disclose itself to us. It is this constant disclosure and revision that enables our concepts to remain rooted in reality and yield knowledge in accordance to the nature of the thing known.
2015-11-30T00:00:00ZStevick, Travis M.According to T. F. Torrance, all authentic knowledge involves the nature of the object impressing its inherent rationality on our minds. Consequently, knowledge involves thinking in accordance with the nature of the object given for thought. Given that this epistemological position is not presuppositionless, we shall explore the place and function of "ultimate beliefs" in Torrance's epistemology, as well as the question as to whether such beliefs imply a retreat to either foundationalism or fideism.
The inescapability of ultimate beliefs in all human knowledge requires a shift in the traditional notion of objectivity. Consequently Torrance's understanding of objectivity, and the reasons for his insistence that the subject-object relation cannot be transcended, are analyzed. Additionally, our ability to keep our tendency toward subjectivity in check is considered. It is also argued that Torrance's epistemological position implies an alternative notion of truth. Drawing on distinctly Christian sources, Torrance emphasizes the distinction between truth and truthfulness thereby reorienting the discussion from a focus on statements to a focus on being. This shift challenges the dichotomy between correspondence and coherence theories of truth and provides one way of transcending the scientific realism/anti-realism debate. Torrance's position on truth is located relative to other well-known thinkers.
Torrance's epistemological convictions give rise to a practical epistemological tool, disclosure models. These function as self-correcting, self-marginalizing lenses through which we encounter reality, allowing it to disclose itself to us. It is this constant disclosure and revision that enables our concepts to remain rooted in reality and yield knowledge in accordance to the nature of the thing known.Beginning all over again : a metaxological natural theology of the artsBrewer, Christopher R.https://hdl.handle.net/10023/75542023-03-22T03:06:21Z2015-11-30T00:00:00ZFollowing Russell Re Manning, I acknowledge the diversity and persistence of natural theology. Going further than Re Manning, however, I propose a 5-type taxonomy stretching from natural theology as natural religion to natural theology as theology of nature. Having met this descriptive responsibility, I then turn in a second chapter to prescriptive possibility in dialogue with the Anglican theologian Howard E. Root (1926–2007). An early advocate of natural theology and the arts, Root called in his 1962 essay, “Beginning All Over Again,” for awareness (i.e., of the arts) rather than formal argument. Critiqued by E.L. Mascall and others, Root responded in his 1972 Bampton Lectures, “The Limits of Radicalism.” Never published, I discovered these lectures in an uncatalogued box at Lambeth Palace Library, London. Drawing upon these lectures, as well as other archival materials, I consider Root’s contribution to a natural theology of the arts. That said, Root’s work requires further development, and so in an effort to recover Root I have supplemented his contribution with the more recent work of David Brown, his unacknowledged theological heir. In an effort to recover Root more fully I turn in a third chapter to consider the philosopher William Desmond, the result of which is a metaxologically reformulated Root-Brown hybrid. In a fourth and final chapter, I consider the American contemporary artist Jonathan Borofsky and several others in order to see how this theoretical frame might be applied in practice as a metaxological natural theology of the arts.
2015-11-30T00:00:00ZBrewer, Christopher R.Following Russell Re Manning, I acknowledge the diversity and persistence of natural theology. Going further than Re Manning, however, I propose a 5-type taxonomy stretching from natural theology as natural religion to natural theology as theology of nature. Having met this descriptive responsibility, I then turn in a second chapter to prescriptive possibility in dialogue with the Anglican theologian Howard E. Root (1926–2007). An early advocate of natural theology and the arts, Root called in his 1962 essay, “Beginning All Over Again,” for awareness (i.e., of the arts) rather than formal argument. Critiqued by E.L. Mascall and others, Root responded in his 1972 Bampton Lectures, “The Limits of Radicalism.” Never published, I discovered these lectures in an uncatalogued box at Lambeth Palace Library, London. Drawing upon these lectures, as well as other archival materials, I consider Root’s contribution to a natural theology of the arts. That said, Root’s work requires further development, and so in an effort to recover Root I have supplemented his contribution with the more recent work of David Brown, his unacknowledged theological heir. In an effort to recover Root more fully I turn in a third chapter to consider the philosopher William Desmond, the result of which is a metaxologically reformulated Root-Brown hybrid. In a fourth and final chapter, I consider the American contemporary artist Jonathan Borofsky and several others in order to see how this theoretical frame might be applied in practice as a metaxological natural theology of the arts.Sacrifice, curse, and the covenant in Paul's soteriologyYamaguchi, Noriohttps://hdl.handle.net/10023/74192019-03-29T13:45:57Z2015-01-01T00:00:00ZPauline scholarship often overlooks the fact that from the Levitical sacrificial perspective
“sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and
acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to
God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ
became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure
and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This
research argues that the key concept that resolves such potential tensions in Paul’s statements is
the “covenant”.
Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for
maintaining the covenant between God and his people. When God’s people sin, sacrifice
provides the means to attain forgiveness and to remain in the covenant. However, the covenant
can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the
sacrificial means. Consequently, they would fall under the “curse” of the covenant. This
covenantal perspective underlies Paul’s soteriology. This thesis demonstrates that in Paul’s
understanding Christ’s death serves both ends: the termination of the Mosaic curse by becoming
a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These
two things are related yet not identical.
As test cases for this covenantal model, this research examines three Pauline texts.
Galatians 3:13 describes the redemption of God’s people from the Mosaic covenantal curse.
Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians
5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people
consisting now of Jews and Gentiles, which sustains and sanctifies God’s renewed covenant
people to the end.
2015-01-01T00:00:00ZYamaguchi, NorioPauline scholarship often overlooks the fact that from the Levitical sacrificial perspective
“sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and
acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to
God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ
became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure
and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This
research argues that the key concept that resolves such potential tensions in Paul’s statements is
the “covenant”.
Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for
maintaining the covenant between God and his people. When God’s people sin, sacrifice
provides the means to attain forgiveness and to remain in the covenant. However, the covenant
can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the
sacrificial means. Consequently, they would fall under the “curse” of the covenant. This
covenantal perspective underlies Paul’s soteriology. This thesis demonstrates that in Paul’s
understanding Christ’s death serves both ends: the termination of the Mosaic curse by becoming
a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These
two things are related yet not identical.
As test cases for this covenantal model, this research examines three Pauline texts.
Galatians 3:13 describes the redemption of God’s people from the Mosaic covenantal curse.
Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians
5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people
consisting now of Jews and Gentiles, which sustains and sanctifies God’s renewed covenant
people to the end.