Systematic Theology, like all other disciplines, are subject to basic assumptions about its first principles, which is determinant for the way the discipline understands itself and does its work. The consequential perception the discipline has of knowledge acquisition and method of research in turn determines its interpretation of the knowledge acquired. The three areas of understanding (metaphysical assumptions, epistemological theories and ethical praxis) together form a cycle that builds the basis of a paradigm. Paradigms are continually present and are by nature developmental. The development from the macro-, to the messo-, and micro-levels in the structure of a paradigm is described through the three areas of understanding, providing a method for analysing paradigms. Using a developmental method of observation (affective awareness), analysis (ontological way of understanding), theorising (a different way of thinking) and application (ethical responsible living) suggests a fundamental reconsideration of the task of all disciplines, including systematic theology. / Systematic Theology and Theological Ethics / M. Th.(Systematic Theology)

In the wake of the 19th century, the protestant reformation in Europe that led to the formation of mainline reformation traditions began impacting and shaping ministry in Africa, through missionary activities. But the clarion call for Africa’s renaissance was also a wakeup call for the African church to move from being consumers of the ‘imported’ theology brewed from a European perspective and take some responsibility in producing her own theology, which can be viewed and understood with an African cultural lens. If Africa must achieve the much needed renaissance, the church certainly has an indispensable role to play. But how can there be a meaningful church praxis in African polities without a solid contextualized theological foundation? Therefore in this project, I justify the need for a biblio-centric African theology by making a case for the Cameroon Baptist Convention in the Republic of Cameroon. I argue that, to be able to solidify its foundation and enhance its Christian theological praxis in the society, a Cameroon Baptist Theological Treatise is needed in the Cameroon Baptist Convention. One that would contain well delineated and defended theological tenets required of an independent Christian denomination in Africa. Central to the development of this treatise is the development of a soteriology with a cognitive theological understanding of divine predestination. To develop a correct soteriology for this purpose, a process is required, one that would need to use sound theological principles to ensure a biblically accurate and theologically sound doctrine of soteriology as the point of departure. As an evangelical systematic theological research, I attempt in this project to deconstruct biblical and theological paradigms from scriptures and reformation traditions, which the Cameroon Baptist Convention leaders could use as tools in the process of delineating and defending their own tenets on soteriology in the proposed theological treatise. It begins by gathering data from reformation traditions and scriptures on predestination and moves on to construct theories that would not only help the Cameroon Baptist Convention leaders to develop a soteriology but also be fundamental to developing other relevant doctrines needed in the proposed Cameroon Baptist Theological Treatise. / Philosophy and Systematic Theology / D. Th. (Systematic Theology)

Made available in DSpace on 2016-08-03T12:19:21Z (GMT). No. of bitstreams: 1 Carlos Flavio Teixeira.pdf: 2910487 bytes, checksum: 5f22f4cbfc5d01fe0ebd2a483f6c3bb3 (MD5) Previous issue date: 2012-12-05 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This dissertation presents a non-exhaustive approach about the theme of freedom from the perspective of a North American Protestant Christian theologian named Ellen G. White. The dissertation starts with a study about her life and the social-cultural and geopolitical contexts, in which she lived in, approaching her literary writings and the importance of her way to systematize her thoughts in order to understand her reasoning about the proposed theme. It is taken as a criterion for analysis her system of organizing her thoughts in three theological lines of thinking named respectively Integral Theology, Theology of Commitment, and the Theology of Discipleship that together constitute her theological perspective of freedom. The first line of reasoning justifies the reasons of freedom, the second one explains how liberty occurs in human being, and the third one explains the itinerary of its positive exteriorization for humanity. The dissertation continues exploring the concepts, foundations, features and thematic developments of each element which comprises the theological itinerary that has been mentioned, and highlighting the theologians that strongly influenced the author and pointing out her closest perspectives compare to the posteriors theologians. The dissertation concludes proposing that, by the authors perspective, freedom is a significant expression of a committed life to serve with love in a piety way. Thus, freedom is a condition lived for those who believe and surrender themselves to God, experiencing an enduring life of love and self-sacrificing service to the neighbor, a reality that is witnessed through a genuine Christian piety. And lastly, the dissertation challenges the reader to an urgent perception, critical thinking, and a balanced proactive reaction towards the humanists ideologies of an exclusive anthropocentric matrix, presenting them as the main foundations of postmodern misconceptions about freedom. Given this reality, the dissertation proposes to rehumanize the idea of liberty through a theocentric perspective, by returning to God and His word, and for this action Ellen G. White s proposal seems to be a Teo-humanizing potential of great value that may enable even the harmonious development of human wholeness. / Este trabalho de pesquisa faz uma abordagem não exaustiva acerca da temática da liberdade na perspectiva da teóloga cristã protestante norte-americana Ellen G. White, partindo do estudo de sua pessoa e dos contextos geopolítico e sociocultural nos quais viveu, avançando ainda para uma noção de sua produção literária e a importância da sistematização de seu pensamento para uma compreensão de sua tratativa quanto ao tema proposto. Toma-se como critério de análise a organização de seu pensamento em três linhas de raciocínios teológicos chamadas, respectivamente, Teologia Integral, Teologia do Compromisso e Teologia do Discipulado, as quais, combinadas, constituem sua perspectiva teológica de liberdade. Mostra-se que a primeira linha justifica as razões da liberdade, a segunda explica como ela ocorre no ser humano, e a terceira propõe o roteiro de sua exteriorização positiva para a humanidade. Segue-se, então, examinando os conceitos, fundamentos, características e desdobramentos temáticos de cada um dos elementos constituintes dos roteiros teológicos mencionados, evidenciando os teólogos que mais influenciaram a autora e apontando as aproximações de sua perspectiva à de teólogos que lhe são posteriores. Em conclusão, propõe-se, na perspectiva da autora, liberdade como expressão significante de uma vida comprometida com o servir em amor de forma piedosa. Liberdade é, assim, uma condição experimentada por aqueles que creem e se submetem a Deus, experimentando uma vida de permanente amor e serviço abnegado ao próximo, realidade testemunhada na prática da genuína piedade cristã. E, por último, desafia-se o leitor à urgente percepção, crítica e reação proativa equilibrada em relação às ideologias humanistas de matriz antropocêntrica exclusiva, mostrando-as como principais fundamentos dos equívocos (pós)modernos de liberdade. Diante dessa realidade, propõe-se a reumanização da ideia de liberdade numa perspectiva teocêntrica por meio do retorno a Deus e à Sua Palavra, empreendimento para o qual a proposta de Ellen G. White se mostra um potencial Teo-humanizador de considerável valor, capaz de possibilitar inclusive o desenvolvimento harmônico da integralidade humana.

This thesis provides an examination into the primary features in the theology of one of the turn of the century's leading evangelical theologians, Stanley J. Grenz. It begins by establishing the controversial nature of Grenz's project within evangelical theology, and how his aims were misread by a number of evangelical scholars. It then argues that the primary feature in his writings was the doctrine of the Trinity, giving shape to his methodology, theology, and ethical engagement. Accordingly, this thesis identifies the most significant features he adopted and adapted from Wolfhart Pannenberg, whose influence on Grenz is readily seen. These features include not only how Grenz derived particular methodological aspects from Pannenberg (chap. 2), but also those related to the shape of his trinitarian theology itself (chap. 3). Next, while realizing that Grenz's new-found emphasis on a trinitarian project was not placed on a tabula rasa, a wider account of his trinitarian background is considered (chap. 4), as is the particular developmental shape of his doctrine of the Trinity itself (chap. 5). Following this, an examination is made into how Grenz accessed this doctrine of the Trinity, through the imago Dei concept, informed by a theological hermeneutic, theological exegesis, and weaved through the traditional systematic loci (chap. 6). Finally, the shape of his trinitarian ethical work is considered in light of the overall coherence of his body of writings, both in its early form as a Christian ethic as well as in the test-cases that were part of his engagement (chap. 7). This is followed by a summary of the reception of Grenz's project, which is deemed consistent with his aims of being both a distinctly evangelical and trinitarian theologian.

As the theme of the study indicates the study is a narrative study seeking to respond to two of the major challenges which congregations are facing within the context of ministry, namely postmodernity and globalization. After seeking a fuller description of these two challenges I sought a theological orientation within such a context (postmodern global village) as well as an ecclesiological praxis that could be transformative and redemptive within such a context. I believe to have found in the narrative orientation an appropriate way for doing theology in the postmodern context. The narrative orientation will guide the story of this study within four movements, namely descriptive theology (stories of need), historical theology (texts and tradition), systematic theology (re-authored story of the past) and lastly strategic practical theology (imagined story of the future). The climax of this journey (story) is in the fusion of horizons between the theory-laden questions of descriptive theology and the historical texts of the Christian faith within the narrative orientation of the study. I discovered that truly transformative and redemptive praxis is only possible within language communities (narrative communities). These narrative communities cannot exist in isolation, but are continuously confronted and relativised by the stories of other communities in the global village and therefore these language communities need to be open to the fragmentation and pluralism of the global village, otherwise they will not be able to respond to the reality of the globalization and postmodernity. The narrative communities needed a story (sacred story) that did not deny the reality of fragmentation and pluralism, but could incorporate this reality into its story. I found this story in the story of the cross and therefore refer to the narrative communities as communities of and under the cross of Christ. These ideas formed the basis for a transformative praxis within a specific congregation, namely Pastoral Redemptive Communities. The journey within these four movements was a critical journey in dialogue with other disciplines (economics, philosophy, psychology and sociology) and I tried to defend and describe my journey within the parameters of validity claims thereby opening the study for further dialogue. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted

[pt] Wolfhart Pannenberg é considerado um dos mais importantes teólogos do século XX. Nesta dissertação estudamos como Pannenberg viu a Igreja no contexto da dádiva do Espírito e como sinal escatológico do reino de Deus. O percurso que realizamos para o estudo foi: apresentar primeiro um resumo da vida e da obra de Pannenberg; depois, os elementos gerais de sua teologia, a explicação do autor sobre a necessidade da teologia sistemática na sociedade secularista moderna e algumas observações sobre o lugar da eclesiologia. Por fim, debruçamo-nos sobre o objeto principal desta dissertação, ou seja, os dois tópicos acima indicados, que estão no início do terceiro volume da obra Teologia Sistemática. Nesses dois tópicos observamos que, para Pannenberg, a Igreja está diretamente relacionada com o Espírito Santo, já que a Igreja só é sinal do reinado vindouro de Deus porque recebe a atuação do Espírito como dádiva escatológica. Vimos que a Igreja se diferencia do reino de Deus, porque ela é apenas sinal e por isso é antecipação e não o próprio reino de Deus. Para Pannenberg, a Igreja é o corpo de Jesus Cristo e assim é representação do mistério da salvação. Concluímos também que o pensamento teológico de Pannenberg colaborou para o diálogo da Igreja com a sociedade moderna e é um pensamento que ainda tem muito a contribuir na atualidade. Por isso, o estudo da sua eclesiologia é relevante para a realização de uma pastoral conexa à realidade concreta dos seres humanos. / [en] Wolfhart Pannenberg is considered one of the most important theologians of the twentieth century. In this dissertation, we analyze how Pannenberg saw the Church in the context of the godsend of the Spirit and as an eschatological sign of the kingdom of God. The process we used for the study was: first to present a summary of Pannenberg s life and work; then discuss the general elements of his theology, the author s explanation for the need of systematic theology in modern secular society as well as including some remarks about the role of ecclesiology. Finally, we focus on the main object of this dissertation – the two topics indicated above which are included at the beginning of the third volume of Systematic Theology. On these two topics, we stress that, per Pannenberg, the Church is directly related to the Holy Spirit, since the Church is only a sign of the forthcoming reign of God because it receives the action of the Spirit as an eschatological godsend. We also discuss that the Church differs from the kingdom of God, because it is only a sign and therefore an anticipation of it instead of being the kingdom of God itself. According to Pannenberg, the Church is the body of Jesus Christ and, thus, it is the representation of the mystery of salvation. We also conclude that Pannenberg s theological thinking has contributed to the Church s dialogue with modern society and it is a piece that still has much to contribute today. For this reason, the study of his ecclesiology is relevant to the implementation of pastoral work that is relevant to the concrete reality of human beings.

I denna uppsats studeras den romersk-katolska teologen Hans Urs von Balthasars teologiska estetik. Mer specifikt utgör uppsatsen en analys av von Balthasars konceptualisering av skönhet, och hur denna förståelse av skönhet kan användas för att teologiskt belysa frågor som berör konst och estetiska uttryck. Detta görs i uppsatsen genom att ställa de teorier om inkarnationen, Kristi gestalt och skönhet som von Balthasar presenterar i bokserien The Glory of the Lord sida vid sida med den engelska konstkritikern Peter Fullers sekulära estetik. Målet med detta är att skapa en dialog mellan Fullers problematisering av modern sekulär estetik och von Balthasars teologiska förståelse av skönhet, uttryck och upplevelse. Båda Fullers sekuläraperspektiv och von Balthasars teologiska ingångspunkt behövs i denna studie, mycket eftersom von Balthasar sällan skrev om de sköna konsterna, vilket Fuller gör. Härigenom blir Fullers kritik av samtida konst och estetik relevant eftersom han skapar ett ramverk som kan nyttjas för att testa om von Balthasars teologiska estetik kan användas för att belysa de frågeställningar Fuller försöker besvara. Det är möjligt att se detta som att Fuller ställer frågorna medan von Balthasar ger ett teologiskt svar. Analysen utgör en rörelse från frågor som berör skönhet och dess grund, via en analys av upplevelsen av skönhet, till ett utforskande av hur von Balthasars teologisk estetik kan läggam grunden för en teologisk förståelse av konstnärliga uttryck. Därmed utgör en större del av uppsatsen en analys av det teoretiska ramverket som, åtminstone spekulativt, kan sägas möjliggöra användningen av von Balthasars teologiska idéer i en estetisk kontext som fokuserarpå konst. Anledningen till detta är enkel, i och med att von Balthasar skrivit så lite om konst behöver de relevanta delarna av hans teologiska estetik lyftas fram och placeras i en ny kontext, härigenom blir Fuller relevant för studien. Eftersom Fuller söker ett sekulärt svar på hur vi bör förstå konst i en ”postkristen” tid lyfter han fram frågor som kan besvaras teologiskt, vilket möjliggör en dialog mellan Fullers problematisering av samtidiga konst och von Balthasars konceptualisering av skönhet. Resultatet av denna dialog är att von Balthasars fokus på skönhetens relationalitet och okontrollerbarhet kan belysa de problem som uppstår när Fuller försöker skapa ett sekulärt estetiskt ramverk förankrat i metafysiska tankegångar. I uppsatsens slutsats presenteras två teoretiska resultat. Det första är en form av kritik av den sekulära estetiken och dess avsaknad av metafysisk grund, vilket tenderar att göra frågan om vad skönhet är till en fråga om individuell eller kollektiv smak. Det andra resultatet är att von Balthasars teologiska estetik bygger på en förståelse av inkarnationen där ”jag-Du”relationalitet spelar en viktig roll. Därmed är det möjligt att argumentera för att samspelet mellan ett ”jag” och ett ”Du” uppvisar potential som teoretisk grund för att utvidga användningen av balthasarisk teologisk estetik. Detta skulle emellertid kräva att von Balthasars teologiska estetik kopplas bort från von Balthasars egna kulturella och estetiska preferenser, detta med anledning av hans konservativa syn på konst försvårar dialogen med kontemporär konst och estetik. Denna separation mellan von Balthasars teologi och smak är dock möjlig på grund av att von Balthasar, åtminstone i bokserien The Glory of the Lord, sällan berör frågan om konst.

In this essay I explore how dance can be interpreted as a theological practice. I stage an encounter between the lived experience of the dancer’s body and word-based tradition of theological discourse. This encounter between the word and the image of dance reveals the limitations of theological discourse to account adequately for the full range of human and creaturely experience that have its sources in colonialism and imperialism. This paper argues that introducing the image of dance and the lived experience of the dancer into theological discourse then will serve to reduce the effects of these dangerous prejudices. This essay will use two of Simone Weil's most well-known concepts, attention and presence. They will serve as the interpretive bridge for a dialogue between dance and theology. I will focus on the experience of dancing and explain how this subjective, embodied practice of movement can enhance theology. At a time of great instability and uncertainty globally with ecological crises, racial injustice, and economic disparity on one hand and the rise of anxiety, depression, loneliness, and despair on the other hand, it is important that we find new ways to cultivate inner peace and encourage responsible action. And important way to do this is to welcome the creative opportunities of instability and uncertainty, of the unknown and the unexplored.  Dance and theology—in collaboration and conversation—can offer useful resources for cultivating these practices that allow us to meet these challenges with faith, hope, and love.

[pt] A pesquisa é realizada sobre a Igreja em saída com aproximação de implicações da teologia kenótica de von Balthasar e a proposta de pensar o avanço e a contribuição teológica para a Igreja nos dias atuais, marcados pela mudança de época e pelas situações críticas principalmente consideradas nas periferias existenciais. Esta tese tem como questão: a proposta do papa Francisco de Igreja em saída a realizar-se mediante a kenosis eclesial, com inspiração na teologia de von Balthasar. Assim, compreende aplicar a dinâmica irreversível do Concílio Vaticano II. A tese mostra o primeirear como movimento kenótico, impulsionado pelo Espírito Santo, pois o Deus Trino na sua comunicação e atuação kenótica propõe a abertura ao outro. A pesquisa tem metodologia bibliográfica, tendo como ponto de partida o magistério do papa Francisco, singularmente a Evangelii Gaudium n. 24, e outros vários pronunciamentos do pontificado e estudos da teologia balthasariana, especialmente sobre a kenosis e modelos kenóticos da Igreja. A proposta de Igreja em saída através da kenosis proporciona um caminho para a renovação da Igreja, que envolve a formação de pequenas comunidades, dimensão sinodal, missão kenótica, práxis de misericórdia, em direção às fronteiras humanas, primeireando com o diálogo humanizador e frutificando novas formas de vivência comunitária. / [en] The research carried out on the Church which goes forth, impacted by Von Balthasar s kenotic theology, proposes a reflection on the theological contribution and advancement of the Church in our present day, marked by the change of time and the critical situations mainly contemplated in the existential peripheries. This thesis questions: Pope Francis proposal of the Church which goes forth to be made through ecclesial kenosis, inspired by the theology of von Balthasar. Thus comprising of the irreversible dynamics of the Vatican II Council. The thesis aims to show the first step (primeirear) as a kenotic movement, driven by the Holy Spirit, given that, the Triune God whom through his communication and kenotic action proposes openness to the other. The research has bibliographic methodology, of Pope Francis magisterium, particularly Evangelii Gaudium 24, and other various pronouncements of the pontificate, as well as expanded the studies of Balthasarian theology with its rich theological foundation from kenosis and kenotic form of the Church. The proposal of the Church which goes forth through kenosis offers a path to the renovation of the Church, which involves the formation of small communities, synodal dimension, kenotic mission, praxis of mercy, towards the human fronteers, with humanizing dialogue as the the first step (primeirear) and blossoming of new forms of comunal experience.

<p>Denna uppsats består av en jämförande studie av två ärkebiskopar – KG Hammar (Svenska kyrkan) och Rowan Williams (Church of England) - ur ett postmodernt teologiskt perspektiv. Syftet var att söka finna postmoderna influenser hos de båda ärkebiskoparna i såväl teori som praktik och undersöka konsekvenserna av ett postmodernt teologiskt agerande.  Undersökningen visade att båda ärkebiskoparna influerades av postmodern teologi i teorin. Hammar förde också som ärkebiskop fram sina personliga postmoderna insikter, medan Williams av olika anledningar generellt valde att endast föra fram kyrkans åsikt. Båda handlingsalternativen medförde såväl kritik som uppskattning. Båda ärkebiskoparna tog fasta på den postmoderna teologins framhållande av dialog som metod: Dialog kännetecknade allt deras handlande, såväl inomkyrkligt som mot andra religiösa och samhälleliga grupper. Trots dialogen kunde dock inte vissa splittringar undvikas. Samhällsengagemanget visade sig däremot till största delen framgångsrikt och visade en postmodern insikt om kyrkans roll i en sekulär värld. Trots att ett postmodernt förhållningssätt inte helt accepterades, medverkade ärkebiskoparnas agerande till att skapa intresse för framför allt religiös dialog bland många olika grupper.</p> / <p>This essay is a comparative study of two archbishops - KG Hammar (Church of Sweden) and Rowan Williams (Church of England) - from a postmodern theological perspective. The aim was to discover postmodern influences for the archbishops in theory and practice, and to investigate the consequences of acting from a postmodern theological perspective. The study revealed postmodern influences in both archbishops' theory. Hammar chose to act according to his personal postmodern convictions also as archbishop whereas, for various reasons, Williams generally chose to speak only for the whole church. Both strategies were criticized as well as appreciated. Both archbishops were committed to dialogue as described by postmodern theology. This influenced all their actions, within the church as well as with other religious denominations and various groups in society. However, even with dialogue certain schisms proved to be unavoidable. The engagement in society proved more successful and showed a postmodern understanding of the church in a secular world. Even though a postmodern course of action was not totally accepted, the archbishops managed to promote a wide interest especially for religious dialogue.</p>