Text in German / Cosmology and sociology show that animism is the predominant worldview of Japan. Concepts of God, the issue of controlling mana-power, implications of the Japanese soul-concept, the orientation of the conscience and ancestor veneration are critically discussed with Christian beliefs. When compared to the Biblical peace-concept the Japanese peace-concept shows an aesthetic bias that has to be overcome by adding the concept of justice. Japanese soteriology has no reference to God the Creator, whose proclamation is the basis of understanding man's misfortune as rebellion against God and his salvation as reconciliation with Him. Cosmologically speaking, man experiences his misfortune as fear of super-human powers. Salvation is sought through defensive magic and fortunetelling. Christianity acknowledges security as a basic human need but seeks protection and guidance from God. The main focus of Japanese soteriology is in the field of sociology, which in Japan also includes the relationship with the living dead. Misfortune is mainly experienced as shame and ostracism, salvation as rehabilitation. Defilement of naturally good humans is a central theme in Japan's understanding of man's misfortune. The Christian concept of sin, on the contrary, has a theological and an ontological dimension as well. In Japan salvation is understood solely as this-worldly benefits such as health, happiness, prosperity, fertility, and longevity. But in Christianity suffering is a central theme. An overly strong orientation on "this world" can lead to ethical shallowness, overemphasizing the "coming world" to a dangerous ethical relativism. Christian soteriology must keep the tension between these two extremes. The hope of the coming world must neither be robbed of its historical truth by its transformation into a principle, nor must it be historically ineffective.As for his relationship with God, man is solely the object of God's salvation. But as for Christian acts, man is called to act "in the Lord". / Ausführungen zur Kosmologie und Soziologie zeigen, daß das vorherrschende Weltbild Japans das des Animismus ist. In kritischer Auseinandersetzung mit dem Christentum werden der Gottesbegriff, der Gebrauch der Mana-Kraft, Implikationen des Seelenbegriffs, die Gewissensorientierung und die Ahnenverehrung diskutiert. Die Gegenüberstellung mit dem biblischen Friedensbegriff zeigt, daß der japanische Friedensbegriff seine ästhetische Einseitigkeit durch die Erweiterung um den Aspekt der Gerechtigkeit überwinden muß. In Japan hat die Soteriologie keinen Bezug zu Gott, dem Schöpfer, dessen Verkündigung die Grundlage für das Verständnis des Unheils als Rebellion gegen ihn, des Heils als Versöhnung mit ihm ist. Kosmologisch wird das Unheil in Japan als Angst vor übermenschlichen Mächten erfahren, das Heil durch Schutzzauber und Wahrsagerei gesucht. Das Christentum erkennt das Grundbedürfnis der Sicherheit an, sucht Schutz und Führung aber bei Gott. Das Schwergewicht japanischer Soteriologie liegt im Bereich der Soziologie, zu der in Japan auch die Beziehung zu den living dead gehört. Unheil wird vor allem als Beschämung und Ächtung, Heil als Rehabilitation erfahren. Im japanischen Unheilsverständnis nimmt Verunreinigung des an sich guten Menschen einen hohen Stellenwert ein. Das christliche Sündenverständnis hat dagegen auch eine theologische und ontologische Dimension. Heil wird in Japan rein diesseitig als Gesundheit, Glück, Reichtum, Fruchtbarkeit und langes Leben verstanden. Dagegen spielt in der christlichen Heilslehre das Leiden eine zentrale Rolle. Eine zu starke Orientierung auf "diese Welt" kann zu ethischer Seichte, eine zu starke Orientierung auf die "kommende Welt" zu einer gefährlichen ethischen Relativierung führen. Die christliche Soteriologie muß die Spannung zwischen beiden Polen aufrechterhalten. Die Hoffnung auf die kommende Welt darf weder durch ihre Erhebung zum Prinzip ihrer geschichtlichen Wahrheit beraubt werden, noch darf sie selbst geschichtlicher Wirklichkeit entbehren. Was die Beziehung des Menschen zu Gott angeht, ist der Mensch ganz und gar Objekt des göttlichen Heilshandelns. Was aber das christliche Handeln angeht, ist der Mensch zum Handeln "im Herrn" berufen. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Dissertation work 'Theology of Hildegard von Bingen' introduces theology of this medieval abatyss, teacher, preacher and holy woman. First part of this work is a summary of Hildegard's life and it also outlines the nature of her work. It is followed by explanation of Hildegard von Bingen's position as a female theologist. Further, the work offers an overview of intepretations of Hildegard's theology in the works of great theologians interested in mysticism of twentieth century. Namely the legacy of Hildegard von Bingen in the works of Evellin Underhill, Dorothee Soelle and Matthew Fox. To understand Hildegard's theology it is vital to understand her theological method and the way her visionary works are constructed. Therefore next chapter deals with Hildegard von Bingen as a mystic and her use of knowledge and experience as a source of her mystical visions. Last part is about Hildegard's theology itself. Her possitive cosmology, mariology, ethics, soteriology and all above her theology of creation.

The upsurge of religious movements and independent churches in the Global South is bringing a new twist to world economic development not anticipated by many theologians and social scientists. With a syncretic soteriology geared toward the liberation of the whole person, religious movements and independent churches of the south are preaching to their adherents, mostly the poor and the marginalized, a message of faith in an omnipotent and compassionate God who is concerned for their weal and woes and who offers them an assured and holistic salvation. By placing their faith in God, the poor and marginalized people are discovering their true selves and are saved/liberated. This assured salvation (certitudo salutis), which is a total liberation of the physical and spiritual world, becomes, in turn, the motivational energy for capital development. The Zion Christian Church (ZCC) soteriological predicament stands at this juncture. Through processes of syncretization and purification, ZCC has managed to deconstruct the European/North American and African Traditional Religions soteriologies to construct a pure soteriology that is relevant to the socio context of its adherents. ZCC deconstructs these soteriologies by broadening, for example, the classic Christian soteriogical theory of Christus Victor in her notion of sin, death and the devil and the African traditional soteriological notion of uBuntu and spirit-power. The purity, or holistic salvation, generated out of these processes serves as grounds for identity and economic empowerment of its adherents. With a holistic salvation that centers on healing, personal integrity and spiritual power, ZCC members have been able to achieve considerable success in the labour market by becoming an army of potential employees. They have also distinguished themselves in their work ethic, where they are seen as hardworking, disciplined, obedient and sober. Empowering its adherents economically through a religious soteriology, the ZCC has become an example of a trend that is shaping the Global South and is reviving the interest of social scientists and theologians to further investigate the impact of religious and theological formulations on the economic conduct of individuals. / Theology / D. Th. (Theological Ethics)

Text in German / Cosmology and sociology show that animism is the predominant worldview of Japan. Concepts of God, the issue of controlling mana-power, implications of the Japanese soul-concept, the orientation of the conscience and ancestor veneration are critically discussed with Christian beliefs. When compared to the Biblical peace-concept the Japanese peace-concept shows an aesthetic bias that has to be overcome by adding the concept of justice. Japanese soteriology has no reference to God the Creator, whose proclamation is the basis of understanding man's misfortune as rebellion against God and his salvation as reconciliation with Him. Cosmologically speaking, man experiences his misfortune as fear of super-human powers. Salvation is sought through defensive magic and fortunetelling. Christianity acknowledges security as a basic human need but seeks protection and guidance from God. The main focus of Japanese soteriology is in the field of sociology, which in Japan also includes the relationship with the living dead. Misfortune is mainly experienced as shame and ostracism, salvation as rehabilitation. Defilement of naturally good humans is a central theme in Japan's understanding of man's misfortune. The Christian concept of sin, on the contrary, has a theological and an ontological dimension as well. In Japan salvation is understood solely as this-worldly benefits such as health, happiness, prosperity, fertility, and longevity. But in Christianity suffering is a central theme. An overly strong orientation on "this world" can lead to ethical shallowness, overemphasizing the "coming world" to a dangerous ethical relativism. Christian soteriology must keep the tension between these two extremes. The hope of the coming world must neither be robbed of its historical truth by its transformation into a principle, nor must it be historically ineffective.As for his relationship with God, man is solely the object of God's salvation. But as for Christian acts, man is called to act "in the Lord". / Ausführungen zur Kosmologie und Soziologie zeigen, daß das vorherrschende Weltbild Japans das des Animismus ist. In kritischer Auseinandersetzung mit dem Christentum werden der Gottesbegriff, der Gebrauch der Mana-Kraft, Implikationen des Seelenbegriffs, die Gewissensorientierung und die Ahnenverehrung diskutiert. Die Gegenüberstellung mit dem biblischen Friedensbegriff zeigt, daß der japanische Friedensbegriff seine ästhetische Einseitigkeit durch die Erweiterung um den Aspekt der Gerechtigkeit überwinden muß. In Japan hat die Soteriologie keinen Bezug zu Gott, dem Schöpfer, dessen Verkündigung die Grundlage für das Verständnis des Unheils als Rebellion gegen ihn, des Heils als Versöhnung mit ihm ist. Kosmologisch wird das Unheil in Japan als Angst vor übermenschlichen Mächten erfahren, das Heil durch Schutzzauber und Wahrsagerei gesucht. Das Christentum erkennt das Grundbedürfnis der Sicherheit an, sucht Schutz und Führung aber bei Gott. Das Schwergewicht japanischer Soteriologie liegt im Bereich der Soziologie, zu der in Japan auch die Beziehung zu den living dead gehört. Unheil wird vor allem als Beschämung und Ächtung, Heil als Rehabilitation erfahren. Im japanischen Unheilsverständnis nimmt Verunreinigung des an sich guten Menschen einen hohen Stellenwert ein. Das christliche Sündenverständnis hat dagegen auch eine theologische und ontologische Dimension. Heil wird in Japan rein diesseitig als Gesundheit, Glück, Reichtum, Fruchtbarkeit und langes Leben verstanden. Dagegen spielt in der christlichen Heilslehre das Leiden eine zentrale Rolle. Eine zu starke Orientierung auf "diese Welt" kann zu ethischer Seichte, eine zu starke Orientierung auf die "kommende Welt" zu einer gefährlichen ethischen Relativierung führen. Die christliche Soteriologie muß die Spannung zwischen beiden Polen aufrechterhalten. Die Hoffnung auf die kommende Welt darf weder durch ihre Erhebung zum Prinzip ihrer geschichtlichen Wahrheit beraubt werden, noch darf sie selbst geschichtlicher Wirklichkeit entbehren. Was die Beziehung des Menschen zu Gott angeht, ist der Mensch ganz und gar Objekt des göttlichen Heilshandelns. Was aber das christliche Handeln angeht, ist der Mensch zum Handeln "im Herrn" berufen. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Diante das demandas contemporâneas e em busca de sobrevivência frente à mercantilização da educação, instituições educacionais confessionais, como é o caso das instituições vinculadas à Igreja Metodista, procuram se articular em redes. Este trabalho visa enfatizar alguns pontos específicos do pensamento de John Wesley e de Edgar Morin, que possam contribuir para que essas redes não estejam vinculadas apenas aos aspectos administrativo-financeiros, mas que tenham, concomitantemente, elementos de reflexão que encerrem uma carga de sentido, encontrado na confluência da tradição ou seja, na visão teológica do iniciador do movimento metodista, com o contemporâneo, ou seja, com os desafios colocados à educação nos dias atuais, a partir do paradigma da complexidade de Edgar Morin. Essas contribuições são consideradas como fios para a tecitura da rede, tendo em vista que complexus tem como uma de suas conotações um tecido de constituintes heterogêneos inseparavelmente associados. Rede também pode ter outras conotações, como rede de segurança e para o pescador é um instrumento que garante a sobrevivência. Os elementos escolhidos como fios para tecer a rede são a antropologia, a soteriologia, no sentido de salvação social, e a criação e nova criação em John Wesley. E, ainda, aspectos da antropologia, solidariedade e crise de destino da humanidade, e educação em Edgar Morin. A tecitura é apresentada a partir do cotejamento desses conceitos/fios. Exemplificando e apontando sinais de esperança, apresento algumas práticas e experiências já em vigor na Universidade Metodista de São Paulo, onde encontro aproximações e possíveis relações com o material apresentado como os fios e o tecido da rede. Concluo o trabalho retomando e aprofundando os pontos de confluência entre alguns aspectos dos pensamentos dos dois autores, como suporte para a defesa do que considero a educação necessária para o atual momento histórico, portanto aquela que proponho que deva ser desenvolvida pela Rede Metodista de Educação. / In face of contemporary demands and struggling to survive against the commodification of education, confessional educational institutions, as is the case of the institutions related to the Methodist Church, seek to articulate into networks. This paper aims to highlight some specific points of John Wesleys and Edgar Morins thought, which may allow that such networks be linked not only to the administrative and financial aspects, but have at the same time, elements of reflection carrying a load of meaning, to be found at the confluence of 'tradition', that is, the theological vision of the father of the Methodist movement, with the contemporary vision, that is, the challenges posed to education today, from Edgar Morins paradigm of complexity viewpoint. These contributions are considered as threads weaving the fabric of the network, given that the complexus has as one of its connotations a tissue of heterogeneous constituents, inseparably bound. A net may also have other connotations, such as the "safety net", while for the fisherman, it is an instrument that ensures survival. The elements chosen as threads to weave this network are anthropology, soteriology, in the sense of social salvation, and the creation and 'new creation' in John Wesley. And still, aspects of anthropology, solidarity and the humanitys fate crisis, and education in Edgar Morin. The texture is shown based on a careful examination and comparison of these concepts/threads. Exemplifying and pointing to signs of hope, I describe some experiences and practices being used at the Methodist University of São Paulo, where we find similarities and possible connections with the material presented as the threads and the fabric of the network. I conclude this recovering and examining carefully points of the confluence between some aspects on the thoughts of the two authors as support of defense of what I consider the necessary education for the current historical moment, therefore, the one which I propose that should be developed by Methodist Educational Network.

This thesis is a critical inquiry into the response to the Rwandan genocide of 1994 by Christians and Muslims. Structured around the thesis that Muslims resisted the genocide better than Christians, it explores the historical, cultural, political and theological causes that motivated and explain the actions of both faith communities in the face of genocide. The first chapter offers a critique of the dominant colonial perspective from which the topic of religion and genocide has been studied so far. It presents pre-colonial Rwandans as evolving in a complex spiritual universe, Gakondo, where religion, morality and politics were closely linked. The rise of a centralised state and sacred monarchy resulted in the theological marginalisation of the Rwandan divinity Imana and the deformation of the political conscience of the Rwanda subject. The second and the third chapter deal respectively with the beginnings of Christianity and Islam in Rwanda within the context of colonization. They show the genealogy of Christianity’s political ambivalence and Islam’s marginalisation, both which played an important role in the genocide of 1994. One significant contribution of the second chapter is to problematise the epistemological confusion between Rwandan Christianity and Roman Catholicism. Chapter four suggests a framework for the understanding of ‘Rwanda 94’ as an instance of evil. It offers a critique of the epistemic hijacking that characterises research in the Rwandan events. The chapter argues for a historical and naturalistic approach to the study of ‘Rwanda 94’, which should be qualified as ‘autocide’ instead of genocide because of the intimacy between victims and perpetrators. Chapter five and six tackle the thesis that Muslims resisted the genocide better than Christians. Examination of the factual data and revisionist discourses in post-genocide Rwanda lead to the conclusion that the imputation of success to Islam and failure to Christianity is operated by virtue of expectations on both faith communities. More specifically, chapter six provides a theological reading of Christianity’s shortcomings as sin. Chapter seven addresses the paradoxical phenomenon of religious blossoming in post-genocide Rwanda and argues that it is faith-based resistance to genocide shown by many Muslims and individual Christians which made ‘God-talk’ possible and ensured the survival of institutional religion. Chapter eight gives a summary and critique of the process of reconciliation in post-genocide Rwanda. It argues that Islam and Christianity need to develop an alternative model of reconciliation that challenges and moralises the State-engineered politics of reconciliation.

The Christian Rejection of Animal Sacrifice and the New-Testament Conception of the Christ's Death Abstract The thesis describes the relationship between the phenomenon of the animal sacrifice and the death of Jesus Christ. At the beginning of my study, I explain the basic interpretative categories that can help answer the role and substance of the blood sacrifice practice in the context of ritual activities of the archaic civilizations. Particular attention is paid to the Old Testament cult, because the sacrificial terminology, originating from this milieu, served within the framework of the New Testament canon as one of the fundamental ways to express Jesus Christ's death mystery. The thesis follows up on modern anthropological theories of the animal sacrifice; in comparison with the specific Christian concept of the sacrifice, it shows how Christ's unritual death and forms of its appropriation by believers might be considered the fulfillment and surpassing of all existing forms of sacrifice. Keywords Animal sacrifice, Christ's death, soteriology, ritual practices, Christian explanotory schemes of sacrifice

The meditation Sinner and beggar of Noordmans is used as a heuristic instrument to conduct a critical theological inquiry into the relationship between standard of living and the forgiveness of sins in the Reformed tradition. According to Noordmans the beggar (Lazarus in Luke 16:19-31) unlike the sinner (the tax collector in Luke 18:9-14) repents not only in a brief moment, but testifies with the totality of his existence to his heavenly inheritance. The intimate relation between physical suffering and salvation that Noordmans deducts from the parables, is compared with the parable interpretations of a few selected commentators. The content of his meditation is analysed against the background of his theological thought in general. Noordmans’s critique on the views of Pierson and the Heidelberg Catechism, Sunday 10, on Providence is placed in perspective by Calvin’s general guidelines on the correct use of earthly comforts. The connection between Calvin and contemporary society is brought about by examining exponents of neo-Calvinism (Kuyper) and Liberation theology (Gutiérrez). The perspectives on the relation between standard of living and the forgiveness of sins of Heyns, Bosch and Mofokeng are investigated to verge upon the Southern African situation. The particular angles of interlocutors on creation, eternal life and responsibility with regard to the relationship between standard of living and forgiveness of sins are systematically scrutinized. From this analysis a B&S-SCHEME (beggar-and-sinner-scheme) evolves – an aid to a more nuanced reflection on theological propositions concerning the relationship between standard of living and the forgiveness of sins. / Thesis (DD)--University of Pretoria, 2005. / Dogmatics and Christian Ethics / unrestricted

The aim of the present text is play and playing along all respective forms from the perspective of systematic theology. Two most comprehensive play theologiesas presented in the books Der Spielende Mensch by Hugo Rahner and Die Ersten Freigelassenen der Schöpfung by Jürgen Moltmann and connected writings are analysed. The analysis expands on the understanding of play as play and ensuing theological interpretations, as portrayed by both authors, in the context of their theological legacy, professional endeavours and historical circumstances relating to the time of inception of their respective play theologies. Such play theologies are outlined both on the general level and presented inparticular details and points of emphasis in terms of systematic theology. Sources of inspiration, direct motivations to engage in play theologies arepresented from the perspective of both respective theologians as well as thereception and impact of their writings. Consequently, a comparison of both play theologies is presented. Their compatibility is argued both on the level of key eschatological and soteriological conclusions as well as foundations emphasising freedom, joy and creativity as fundamental theological qualities of play. Attention is given to the theological understanding of human identity and human understanding...

The purpose of this essay is to analyze views on the relationship between other religions and the Christian notion of salvation as they are presented in works by theologians Gavin D ́Costa, Kajsa Ahlstrand and Karl Rahner. To interpret their views, I use the fourfold model for theology of religions as it its presented by theologian Jakob Wirén. Because the purpose of this essay is to analyze the relation between soteriology and other religions I use the fourfold model solely to analyze the soteriological implications of their respective theology.  I have restricted my analysis to the three works Vägar – En öppen religionsdialog by Ahlstrand, The Meeting of the Religions and the Trinity by D ́Costa and Religiös Inklusivism by Rahner. These works represent different ways of framing theological content where Ahlstrands work tends to be descriptive while Rahners and D ́Costas tends to be normative in their approach to the subject.  The results of my analysis follow along the line as I conclude that Ahlstrands position within the fourfold model cannot quite be determined. However, I conclude that her views are not to be placed within the exclusivism spectrum even though her position cannot be specified further with regards to her text.  My analysis places both Rahner and D ́Costa within inclusivism but also shows that they represent to very different forms of inclusivism. Rahner sees other religions as righteous traditions where the one God may lead people to salvation earning these people the title anonymous christians. He however stretches that this implies that this people need to be made fully aware that they are in fact christians. D ́Costa on the other hand points out that the spirit acts freely outside the church where it may lead non-christians to salvation. He however stretches that the church must not try to domesticate the work of the spirit outside the church as it has no knowledge a priori on the full implications on where the activity of the spirit within other religions may lead to.  Therefore D ́Costa and Rahner are inclusivists in different ways where Rahner presents a traditional form of christian inclusivism while D ́Costa presents a modern form of inclusivism.  Keywords: Gavin D ́Costa, Kajsa Ahlstrand, Karl Rahner, theology of religions, soteriology.