Thesis (D. Min.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 254-269).

Thesis (Ph.D.)--Ohio University, August, 2008. / Abstract only has been uploaded to OhioLINK. Includes bibliographical references (leaves 691-701)

This 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.

GAEDE, Tobias Sandino. Vídeo especular. 2011. 106f. Vídeo especular. – Dissertação (Mestrado) – Universidade Federal do Ceará, Instituto de Cultura e Arte, Programa de Pós-graduação em Comunicação Social, Fortaleza (CE), 2011. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-04-01T14:58:29Z No. of bitstreams: 1 2011-DIS-TSGAEDE.pdf: 1191680 bytes, checksum: 079b4b489c836e65b6575587213766ac (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2014-04-01T17:09:47Z (GMT) No. of bitstreams: 1 2011-DIS-TSGAEDE.pdf: 1191680 bytes, checksum: 079b4b489c836e65b6575587213766ac (MD5) / Made available in DSpace on 2014-04-01T17:09:47Z (GMT). No. of bitstreams: 1 2011-DIS-TSGAEDE.pdf: 1191680 bytes, checksum: 079b4b489c836e65b6575587213766ac (MD5) Previous issue date: 2011 / This research analyzes the videoinstallation “Trindade”, recognizing in it the aspects of trinitarian composition of their conceptual elements (triads theoretical categorization, dialectical method, trinitarian theology) and materials (equipment, methods of image generation, optical phenomena and the production of synthetic color), and establish parallels between the image generated by it and the image produced by the tool of the mirror. / Esta pesquisa analisa a videoinstalação “Trindade”, reconhecendo nela aspectos relacionados à composição trinitária de seus elementos conceituais (tríades teóricas, categorização, método dialético, teologia trinitária) e materiais (equipamentos, modos de geração da imagem, fenômenos óticos e de produção de cores sintéticas), além de se estabelecer paralelos da imagem por ela gerada àquela produzida pela ferramenta do espelho.

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This dissertation seeks to retrieve a crucial aspect of the spiritual heritage of Anne Dutton, her Trinitarian spirituality as it was developed in the historical context of eighteenth-century Trinitarian controversies in England and especially the Particular Baptists’ defense of the Trinity. It argues that Dutton’s Trinitarian spirituality is not only doctrinally orthodox, but also full of doxological devotion and practical comfort. It typifies the 1689 London Baptist Confession’s statement about the Trinity being the foundation of “communion with God and comfortable dependence on him.” The first three chapters serve introductory and biographical purposes. Chapter 1 introduces the purpose of the thesis, the primary sources to be examined, and the organization of the dissertation. Chapter 2 presents a historical literature review of Dutton and her works. Chapter 3 sketches a portrait of Dutton in the four biblical images of the sinner, sojourner, servant and saint. Chapter 4 supplies the historical context for Dutton’s Trinitarian spirituality. It attends to both the Trinitarian controversies in eighteenth-century England and the defense of the Trinity by such Particular Baptist ministers as John Gill, Benjamin Beddome, Benjamin Wallin, and Andrew Fuller. Chapters 5 and 6 focus on the nature and work of the Trinity. Chapter 5 presents Dutton’s thought about the ontology of the Trinity, which highlights the co-deity and co-equality of the Father, Son, and Spirit. Chapter 6 studies her doctrine of the work of the Trinity. In addition to the tripartite work of the Father in election, the Son in redemption, and the Spirit in particular application, attention is also given to Dutton’s expostulations of the adoption of the Father, advocateship of the Son and the sealing of the Spirit. Both the distinctive work of the triune God and their unity are underscored in the economy of human salvation. Chapters 7 and 8 deal with Dutton’s application of the Trinity in Christian experience. Chapter 7 examines her view of communion with the triune God primarily from her work, Walking with God and from comparison with John Owen’s work on the topic. The ways of this communion, which entail the primary way of Christ and the derivative ways of faith, worship, providence, and holiness are then illustrated by her spiritual autobiography. Chapter 8 discusses Dutton’s use of the Trinity in her epistolary counseling of the afflicted souls. They were directed to depend on the sovereign grace of the Father, the love of the Son, and the comfort of the Spirit. This dissertation concludes with a call for re-centering Christian devotion and practices, such as worship, education, and counseling, on the Trinity as the way to revive the Christian life in praxis as well as in doctrine.

La présente étude aborde la problématique de la fonction et du statut du compositeur - comme celle de son influence et de son style - au sein de la tradition musicale classique de l’Inde du Sud (musique carnatique) à travers ses trois plus grands représentants ou « Trinité carnatique » : Śyāmā Śastri (1762/63 – 1827), Tyāgarāja (1767-1847), Muttusvāmi Dīkṣitar (1775-1835). Elle se concentre sur la forme reine d’un vaste répertoire que ces trois musiciens ont portée à son apogée : le kṛti. Instrument privilégié de la mystique hindoue appelée bhakti, le kṛti est d’abord destiné au chant, ses compositeurs sont aussi poètes et s’il apparaît tout entier dédié à la louange divine, il s’avère aussi le lieu privilégié de l’expression personnelle sur le plan tant littéraire que musical. La création musicale en Inde du Sud est par ailleurs le fruit d'une incessante et subtile alternance entre improvisation et composition : les formes compositionnelles contiennent une part d’ouverture qui en assure non seulement la vie mais aussi la pérennité. Comment le compositeur prend-T-Il en charge le devenir de ses œuvres et de quelles manières ? Comment, tant par ses compositions que par le modèle de son existence même – par le jeu hagiographique – s’inscrit-Il dans le processus créatif, notamment celui de l’interprétation ? En quoi le kṛti, et particulièrement ceux de la Trinité carnatique, constitue un terrain particulièrement favorable pour la dialectique de la fixité et de la mobilité ? Ces éléments de problématique impliquent une approche à la fois historique et anthropologique tout en ouvrant un vaste champ à l’analyse musicale. / The topic of this study presents the part and status of a composer – as well as his influence and style – within the traditional classical music in South India (carnatic music) through its three major representatives, so called carnatic Trinity : Śyāmā Śastri (1762/63 – 1827), Tyāgarāja (1767-1847), Muttusvāmi Dīkṣitar (1775-1835). It concentrates on the most radiant aspects of a large repertoire which has been brought to its achievement by these three musicians, the krti. As an essential tool to implement the Indian mysticism so called bhakti, the kṛti’s first purpose is linked to singing; its composers are also poets and though it is entirely dedicated to God’s praise, it appears to be also a unique way for personal expression, on literary as well as musical aspects. In South India, musical creativity is also a subtle and endless combination between improvisation and composition: the composition side remains partly opened which makes it not only vivid but also perennial. How does the composer manage the future evolution of his work and through which arrangements? Where does he stand in the creation process, including interpretation, through his compositions and his own life standard, thanks to hagiography? Why does the kṛti, especially those belonging to the carnatic Trinity, form a particularly favorable field for the dialectic of permanence and change? These aspects of the question need to be treated from a historical as well as anthropological standpoint but keep opened a wide area for musical analysis investigation.

Dans son livre Pour que l’homme devienne Dieu (1983), le théologien français François Brune relève, à partir du mystère trinitaire et du témoignage des mystiques d’Occident, la radicalité de la vocation humaine à l’amour. De même que l’incarnation lie indissociablement le créé et l’Incréé en Jésus Christ, tout le genre humain partage avec lui une commune nature humaine et participe à la divinité, selon la doctrine patristique et orthodoxe de la divinisation et le concile de Chalcédoine (451). La notion de personne établit la nécessité d’une participation libre de chacun-e à la vie rédemptrice du Christ. La compénétration des deux natures humaine et divine du Christ et leur déconnection sélective selon le concept de kénose, rend compte de l’existence réellement humaine de Jésus Christ, à la fois souffrante et glorieuse, qui a supporté d’un amour indéfectible les tentations humaines et les conséquences du mal, mais sans jamais y prendre personnellement part. Suite aux réflexions de Brune sur l’être et le devenir en Dieu et sa critique de la christologie de Teilhard de Chardin, nous établirons dans notre perspective critique une interrelation entre les trois modalités (divinisation, amorisation et rédemption) de l’économie unique de glorification de l’humanité et du monde en tant qu’image du dynamisme interne de la divinité Une et Trine. / In his book Pour que l’homme devienne Dieu (1983), the French theologian François Brune notices, from the trinitarian mystery and the testimony of the Western mystiques, the radical aspect of the human appeal to love. According to the Chalcédoine Council, as the incarnation indissociably connects what is created and non-created in Jesus Christ, the whole human gender shares with him a common human nature and takes part in the divinity, according to the patristic and orthodox divinization doctrine. The notion of person establishes the necessity of the free participation of every human being to the salvatory life of Christ. The compenetration of both human and divine natures of Christ as well as their selective deconnection, according to the kénose concept, reveals a really human existence, both suffering and glorified depending on the circumstances, supporting with a sustaining love the human temptations and the consequences of evil. Following Brune’s reflections on the being and becoming in God and his critic of Theilhard de Chardin’s christology, we will establish within our critical perspective an interrelation between the three modes (divinization, amorisation and salvation) of the unique glorification plan of the humanity and the world as an image of the intern dynamism of the Une and Trine divinity.

Traditional patterns of leadership in the Church of England are changing. The demands of mission in post-Christendom, and renewed attention to the theology of social trinitarianism have focussed attention on the health of the local congregation as the place where the future of the church will be determined. Aware of the damage that disharmony can cause, the Diocese of Chelmsford has supported this research which examines how good relationships between lay and ordained leaders may be fostered, as a contribution to the equipping of congregations for mission. A process of facilitated conversations was held with lay and ordained leaders at the end of a ministerial vacancy, after an appointment had been made. These were analysed in the light of both theological and sociological perspectives on the nature of priesthood and of the local church, and of my own experience as a parish priest and training officer in the church. The process of facilitated conversations enabled differences of attitude and understanding to be articulated. Of particular note was a strong preference for, or reaction against, the use of familial language to describe the local congregation. These differences could be categorised as a contrast between the views held by those who had received no academic training in theology and those who had. A revised pattern of meetings is proposed in the light of these results and the feedback received. The conclusion is that relationships between the lay leaders and the newly appointed priest will benefit from facilitated conversations at the outset of this new period of ministry about the nature of the priestly role and the local church. A good relationship, marked by improved mutual understanding and respect between leaders, will better enable the parishes of the Diocese of Chelmsford to re-envision the missionary task.

This study examines and compares two well-established private universities in their provincial environments: Trinity Western University (TWU) in British Columbia, and Augustana University College (AUC) in Alberta. Three questions were addressed. First, what were the conditions that enabled TWU and AUC to take root and flourish in their environments? Second, in what way and to what extent are TWU and AUC "private"? Third, how have TWU and AUC survived in their public environments on issues related to achieving degree-granting status, quality control, academic standards and public acceptance? The main finding to the first question is that both universities were established by the faith, perseverance and volunteer action of supporting memberships whose philosophy and beliefs were mainly incongruent with those of the public environment. Both universities were given recognition by politically conservative governments whose ideology extolled the virtues of private initiative. The main finding to the second question is that both universities were not "private" to nearly the same degree. While both universities are recognized for their academic quality by the postsecondary environment, TWU exhibits characteristics that are more distinctive and incongruent with the public environment in its faith-affirming beliefs, governance, financing, missions, academic frameworks, faculty, students and ethical standards. AUC, on the other hand, is far more "public-like" in these aspects, and is formally accountable to and part of the postsecondary education system of Alberta. The conclusion to the third finding is that TWU has depended on maintaining its distinctiveness and financial autonomy whilst maintaining recognition and acceptance by its environment in order to remain viable. AUC, by contrast, has depended on relinquishing much of its distinctiveness and autonomy in order to receive provincial support and recognition. These two cases illustrate that the idea of "private" as opposed to "public" universities should be viewed as a matter of degree rather than in absolute opposite terms. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate