Thesis (M.A.)--Denver Seminary, 1995. / Includes bibliographical references (leaves 118-125).

Thesis (M.A.)--Trinity International University, 2000. / Abstract. Includes bibliographical references (leaves 102-115).

In the seventh century, the Third Council of Constantinople (680-81) denounced monothelitism, the belief that the incarnate Christ has only one will. Consequently, the dyothelite (two-wills) position would become accepted orthodoxy in all three branches of Christian theology: Eastern Orthodoxy, Roman Catholicism, and Protestantism. But in recent decades, several Christian philosophers and theologians have called into question the church’s conciliar position on the volitional life of Christ. For various reasons, these scholars believe that the one-will view better accounts for the unity of Christ's person and the coherency of his Incarnation. This dissertation analyzes three overlapping categories of contemporary monothelitism: abstractist Christologies, kenotic Christologies, and Spirit Christologies (chapter 2). It then seeks to retrieve the biblical and theological rationale for the dyothelite position. After surveying the emergence of the dyothelite consensus in the Patristic and medieval eras (chapter 3), special consideration is given to four Reformed theologians, who each defended the dyothelite position as a part of his broader Christological program: John Calvin, John Gill, William G. T. Shedd, and Thomas F. Torrance (chapter 4). It is concluded that the case for dyothelitism is cumulative and systematic in nature, taking into consideration not only the witnesses of Scripture and tradition, but also the implications of the debate for various loci of systematic theology (chapter 5).

Note: / The object of this thesis is to see if the kenotic theory still gives the most meaningful Christology for today. This will be attempted by discussing and commentating on the views of a range of Twentieth Century theologians, comparing those who agree with those who are against kenosis. In an age when not only other religions are making themselves a real force in the world, but also when men are apt to make all sorts of differing statements about God, it seemed necessary to the writer to see just what is our Christian claim. Having completed the work of this thesis, the author feels as strongly as he did at the start as to what faith in Our Lord implies. Because of this faith, Chapter I was written and placed first though in a way it should logically be last. It endeavours to set belief that Jesus Christ is unique in a context which can relate to non-Christian men in the world. Chapter II gives a brief survey of the New Testament witness to Jesus. Chapter III gives the early concept of the kenosis theory. Chapter 17 is a review of the Christologies of some leading Twentieth Century theologians, criticising certain details. Chapter 7 concludes this thesis in a context of worship, saying that only a Christology and a conception of God which draw forth the highest devotion of man can be considered satisfactory. It is argued that only a kenotic Christology achieves this object.

No description available.

Thesis (M.A.)--Liberty University, 2008. / Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1961. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Bibliography, leaves 275-279.

Thesis (M.A.)--Trinity International University, 2000. / Abstract. Includes bibliographical references (leaves 102-115).

Thesis (M.A.)--Trinity International University, 2000. / Abstract. Includes bibliographical references (leaves 102-115).

Thesis (M.A.)--Denver Seminary, 1995. / Includes bibliographical references (leaves 118-125).