Thesis advisor: Boyd Taylor Coolman / This dissertation offers a new systematic interpretation and retrieval of the theology and spirituality of the 12th century master Hugh of St. Victor, an interpretation centered on the Triune LORD’s unifying and reforming work in history in the three days of Jesus Christ’s dying, burial, and rising. Seen from the vantage of Hugh’s treatise On the Three Days, these ‘three days’ of Jesus Christ’s ‘Passover’ are, for Hugh, the plenary revelation of the Trinity in history – and so an eschatological disclosure – and are at once the soteriological and spiritual center of his theology. The work of the dissertation is, in part one, to explore the objective polarity of the LORD’s work in the three days. This entails an in-depth treatment of Hugh’s christology, including the currently contested and historically misconstrued territory of Hugh’s doctrine of the hypostatic union. Moreover, the project brings out the integral connections between Hugh’s doctrine of the hypostatic union and his soteriology of the re-formation of all of history in the three days. This triadic soteriological scheme in turn correlates to three degrees of theological language and of Triune self-revelation in history. The task of part two of the dissertation is to study the subjective polarity of Spirit-enabled human participation in Christ’s dying, burial, and rising. Hugh’s spirituality and practice of theology are explored as means of human re-formation unto wonder, wisdom, and charity – in short, unto mystical and ultimately eschatological union with God – through participation in the paschal mystery. These chapters thus systematize and explore aspects of Hugh’s thought as diverse as the communal formation at the Abbey of St. Victor, humility, study of the liberal arts and memorization of Scripture, theological meditation, allegorical and tropological biblical interpretation, works of charity, and the responsive eros of Hugh’s contemplative mysticism, all as means of sharing, by turns, in Christ’s dying, burial, and rising. The third and final part of the dissertation attempts a contemporary practice of Hugonian theology. It places the Hugonian theology retrieved in parts one and two in the context of the reception of Laudato Si’ in order to offer a christological and mystical companion to Pope Francis’ encyclical. It argues that the ‘ecological conversion’ for which Pope Francis calls, as a subjective participation in Christ, implicitly depends upon a robust enough objective christology to make the summons to particularly ‘ecological’ conversion coherent and compelling. Hence the contemporary eco-christologies of Sallie McFague and Celia Deane-Drummond are studied and adjudicated. Finally, on the basis of the gains accrued in the course of those eco-christological engagements, a renewed Hugonian christology and soteriology is proposed as a framework for and aid to the spiritual and moral implementation of Laudato Si’. Ecological conversion is itself, most properly, a process of human re-formation in the three days of Jesus Christ’s Passover, and hence practical efforts to teach and implement Laudato Si’ benefit from a Hugonian theological and spiritual approach. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This thesis aims to construct a theological understanding of hopelessness, as well as to explore what theological resources could be relevant in confronting and handling hopelessness that is endured due to the current day experience of eco-anxiety. Throughout the study hopelessness is viewed as a personal dysphoric state, as well as an individual's part in a collective response to an unjust system. This is an assumption which differs from traditional theology of hope, as hopelessness becomes not only a personal failing, but also a consequence of a failing society. Further, hope is theorized to be a concept that is available in two different forms labeled as naive hope and complex hope. Naive hope being a hope that is solely a belief, while complex hope is a hope that has further grounds, such as empirical, ontological or rational ones, upon which it stands. As such, the theological resources considered in the study are such that might aid in building a complex hope for those suffering from hopelessness, due to eco-anxiety.  The material being analysed in the study is divided into the four theological themes of “The Cross”, “Holy Saturday”, “Eschatology” and “Apocalypticism”. These themes present different theological concepts that have been viewed as hopeful, or theologies of hope, in some contexts. A literary analysis is conducted on the material presented within these themes, in the search for theological resources relevant to facing and handling hopelessness. The material is not necessarily harmonious and, as such, presents different aspects of each theme that may, or may not, be considered a resource in accordance with the aim and theory of the study. Theological resources for hopelessness found within the material are summarized at the end of each chapter and are collectively contemplated in the discussion of the study. The thesis discussion also consists of an evaluation of the validity in the concepts of naive hope and complex hope as well as the theological concept of hopelessness constructed, in accordance with the findings of the analyses.

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Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-02-16T10:52:42Z No. of bitstreams: 1 matteoricciardi.pdf: 683813 bytes, checksum: 37713ad659c41cf8faee5a8eff4ec63b (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-02-26T12:31:45Z (GMT) No. of bitstreams: 1 matteoricciardi.pdf: 683813 bytes, checksum: 37713ad659c41cf8faee5a8eff4ec63b (MD5) / Made available in DSpace on 2016-02-26T12:31:45Z (GMT). No. of bitstreams: 1 matteoricciardi.pdf: 683813 bytes, checksum: 37713ad659c41cf8faee5a8eff4ec63b (MD5) Previous issue date: 2014-08-29 / O tema deste trabalho é a ecoteologia de Jürgen Moltmann, tendo como objetivo principal desvendar o caráter dialógico intrínseco das suas formulações. Para tanto será realizada uma pesquisa bibliográfica das principais obras do autor sobre a temática, enriquecendo o estudo com a contribuição de outros pensadores que, a partir de suas próprias premissas, apontam para soluções análogas. As três partes que compõem o trabalho compreendem: a discussão a respeito da ação criadora de Deus, sua presença na criação e o papel da humanidade; a expectativa escatológica para o futuro de Deus e da criação, segundo o Cristo cósmico, o Schabbat e a doutrina da pericórese; a apresentação de soluções para o mundo contemporâneo através da teologia pública, da ética ecológica e da mística da criação. Por meio da indagação realizada, os resultados deste escrito elucidam a possibilidade de assumir os postulados do autor em direção a outras tradições religiosas apresentando a conclusão desta investigação bibliográfica: as perspectivas de diálogo da ecoteologia de Jürgen Moltmann. / The theme of this paper is Jürgen Moltmann’s eco-theology, with the primary objective to unveil the intrinsic dialogical character of his formulations. For this purpose, it will be held a bibliographic research of the major works of the author on the subject, enriching the study with the contribution of other thinkers who, from their own postulations, point to similar solutions. The three parts that make up the work include: a discussion about the creative action of God, his presence in creation and humanity's role; the eschatological expectancy for the future of God and creation, according to the cosmic Christ, the Schabbat and the doctrine of perichoresis; the presentation of solutions to the contemporary world through the public theology, the ecological ethics and the mystical of creation. Through the inquiry conducted, the results of this writing elucidate the possibility of assuming the author’s postulates toward other religious traditions by presenting the conclusion of this bibliographic research: the prospects for dialogue of Jürgen Moltmann’s eco-theology.

The aim of this study was to explore the relevance and function of Christian reli-gious belief in constructing views on climate change (sv: klimathot) and climate action (sv: klimatengagemang). To ensure a focus on religiosity and the construc-tion of personal beliefs rather than systematic theology the study used psycholo-gist Crystal L. Parks theory on religious meaning making. Fourteen articles about climate change with denominational elements from the Christian newspapers Dagen, Insidan, Kyrkans Tidning, Budbäraren and Världen Idag were analysed using a qualitative content analysis. The results showed that the articles had ex-panded the extent of religion to encompass both climate change and climate ac-tion. Through truth claims and references to the Bible the threat of climate change was incorporated in the narrative of Genesis and humanity’s fall from grace and climate change was portrayed as the result of humanity’s failure at properly stew-arding nature. The environment was assigned value through depictions of the en-vironment as a creation by God. Climate action was presented as a necessity and a duty with references to God giving humanity the responsibility of stewarding na-ture. The ascription of religious meaning to climate action also meant that the re-ligiosity of the authors functioned as a motivation in regards to climate action. The religiosity, as portrayed in the articles, also exhibited a transcendent function in the case where the authors described their stewardship as a united effort with God. The idea that God was helping humanity in their stewardship and had the power to renew the world for the better also functioned as a mitigation to climate anxiety.

[pt] A Justificação é a mais importante das doutrinas das Igrejas oriundas da Reforma evangélica do século XVI. Sua redescoberta decorreu do anseio de Martin Lutero por encontrar um Deus gracioso. Hoje é imprescindível que ela seja rediscutida sob novos pressupostos. Tal releiura deve ocorer em perspectiva libertadora, o que equivale dizer que deve considerar o grito angustiado do homem moderno sedento por justiça como seu critério autenticador. A Justificação deve superar a uma atitude de fé que se mostre passiva ante os desafios da vida. Corretamente experienciada ela deve reverberar-se em atos solidários com todos os que sofrem, em inserção transformadora da realidade histórica. A Justificação é, pois um evento de caráter salvífico que irrompe no coração humano, mas que pela ação dos justificados, expande-se por toda a criação, adquirindo amplitude cósmica. Servindo-se do pensamento teológico de Jürgen Moltmann, esta tese objetiva fundamentalmente resgatar a vitalidade libertadora da experiência da Justificação, e com isto, fecundar a tradição metodista wesleyana brasileira. Na verdade se procurará estabelecer um diálogo entre Moltmann e John Wesley visando a sedimentar a práxis libertadora dos cristãos de tradição wesleyana brasileira, fazendo do Evangelho de Cristo uma oferta de salvação mais plausível para o homem moderno. / [en] The Justification is the most important of th doctrines of the churches coming from the reform of the XVI century. Its rediscovery passed from the desire of Martin Luther to find a mercyfull God. Nowadays it is indispensable its rediscussion, but under new pressuposts. Such a reading must be done in liberation. Perspective, what means to consider the thirsty groan for justice of the modern humann being as its autentication`s criterion. The justification must overcome an attitude of faith that behaves passive in face to the chalenges of the life. Correctly experienced it has to reflect in solidarity with all suffering people, in transforming the historic reality. The justification is an event of a salvific character that rises in human heart, however as follow of action of the justified people expanded towards all creation, acquiring cosmic dimensions. Using the theological thought of Jürgen Moltmann who aims basically to recover the liberated vitality of the experience of the justification, and with that fertilize the brazilian methodist tradition. Truely the effect will search to establish a dialogue between Moltmann and John Wesley trying to make the liberated praxis of the christians of wesleyan brazilian tradition to come true, making the gopsel of Christan offer of salvation more acceptable for the modern man.

The aim of this thesis is to explore how affect theory can contribute to pneumatology in a way that illuminates how it might inspire action regarding the current climate crisis. To do this, this thesis analyses and discusses how feelings could relate to (human) action to combat climate change. This is done through a discussion of how different pneumatologies that describe the Holy Spirit as acting, and as inspiring action in the world, can be further developed through affect theory. The main material used are Matters of Care: Speculative Ethics in More Than Human Worlds (2017) by philosopher of science Maria Puig de la Bellacasa and Grave Attending: A Political Theology for the Unredeemed (2020) by theologian Karen Bray. Several different pneumatological voices, representing the variety of pneumatologies present within the Christian tradition, are used to analyse the main material pneumatologically. The conclusions drawn suggest that the combining of affect theory and pneumatology not only points out the similarity of the traits with which they are commonly associated, but they also suggest that it might be possible – and even necessary – to talk of the Spirit as present also in “negative” feelings such as anger or depression. The Spirit can be understood as present in all affects (even if they appear within capitalist contexts), and also as a rewiring of our relationship to become more attuned to how others (human and non-human alike) actually feel. Care, this thesis suggests, is as a very concrete example of how the Spirit can be seen as materialising through affected actions. The Spirit understood as present through affect could also provide a way of speaking of the Spirit as present in the world, in creation, without making it what gives nature its worth and meaning.

This thesis is a critical review of two central theories in the modern sustainability paradigm – namely… (1) the theory that the Earth’s geosphere, hydrosphere, biosphere and atmosphere form a complex adaptive system – the Earth system, and (2) the theory that all human activities are intrinsically dependent on, and constrained by, non-anthropogenic states and processes in the Earth system. The thesis explains the origins and the logic of these theories, and subjects them to formal, semi-formal and comparative criticism. Ultimately, it refutes both on formal and comparative grounds. Most importantly, it shows that theories 1 and 2 are in conflict with the theory of evolution by natural selection, and with the hypothetico-deductive model of scientific research. It also shows that they are in conflict – both directly and indirectly – with the known laws of physics. While it is true that all human activities rely on biospheric resources today, there are no physical, or natural laws that make it impossible for us to break those dependencies over time. In fact, the thesis shows that it is possible in principle to satisfy any human need by strictly artificial means, and abiotic resources that exist in abundance both inside and outside of the Earth system. An important corollary to this finding is that social and economic progress is not inextricably tied – as the modern sustainability literature suggests – to the exploitation of finite and rapidly diminishing resources here on Earth. Theories 1 and 2 both contribute to this confusion, and hence, to the bleak and irrational Malthusianism that still permeates so much of the sustainability domain. In addition, they appear to blind many researchers to the ecological benefits of technological development. That humanity can break its dependence on the biosphere is a very good thing for its non-human inhabitants. As we become more technologically advanced, we will find it easier and easier to sustain ourselves without destabilizing the world's ecosystems. The Earth’s biosphere is an oasis of beauty, complexity and connection in a Universe that is overwhelmingly empty and boring. As the only animals capable of appreciating this fact, we have a clear moral duty to protect and preserve it. And we can protect and preserve it. If we just let go of the religious ideas that have dominated our field since its inception, we will find that our potential to do good in the world is far greater than we previously imagined.

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The thrust of this thesis proceeds from two main presuppositions. The first is that the Old Testament wisdom books are generally ignored or not given enough attention in the studies about water and water-related phenomena. The second is that the romantic perspective on elements of the natural world is dominant in eco-theological studies. To highlight this twofold problem, a sample survey into the works of the scholarly biblical dictionaries, encyclopedias, books and articles as well as ecotheological studies is offered in the second chapter of this thesis. In an attempt to (partly) address this problem, this study argues that, firstly, despite a scarcity of scholarly interest in water and water-related phenomena in the Old Testament wisdom books, this body of literature contains a rich variety of references to water and water-related phenomena. Secondly, it is shown in this study that an overly-romantic view of nature does not do justice to the richness, complexity, and variety of portrayals of elements of nature in the texts themselves. In this sense, this study aims at retrieving ecological wisdom from particular texts that give voice to both the life-giving and life-threatening potential of water and water-related phenomena in the Old Testament wisdom books. The exploration is facilitated by elements of the historical-critical and literary approaches through an ecological framework informed by four of the six eco-justice principles of the Earth Bible Project. The thesis suggests that scholars who attempt ecological readings of the Bible will gain more if they also take less favoured texts into consideration. The exploration of water and water-related phenomena in the Old Testament wisdom books, therefore, goes beyond what studies on water or water-related phenomena have hitherto done. Furthermore, a study on both aspects of water as a life-giving and life-threatening entity demonstrates that an eco-friendly view of nature does not do justice to the biblical texts themselves. This will be seen through the third, fourth, fifth and sixth chapters. / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)