This thesis examines the relationship between two major twentieth century theologians, Karl Barth and Hans Urs von Balthasar. It seeks to show how their meeting, resulting in von Balthasar’s seminal study The Theology of Karl Barth, goes on to influence von Balthasar’s theological development throughout his trilogy beginning with The Glory of the Lord, continuing in the Theo-Drama and concluding with the Theo-Logic. In particular it explores the significance of the debate over the ‘analogy of being’ and seeks to show that von Balthasar’s decision to structure his trilogy around the transcendentals of ‘being’, the beautiful, the good and the true, results from his re-affirmation of the role of analogy in light of his debate with Barth. It will also suggest that von Balthasar’s adoption of a ‘theo-dramatic’ approach to God’s saving action and assertion of the role of Church as a ‘theo-dramatic character’ in her own right is prompted by concern over what he alleges to be ‘christological constriction’ and an inadequate doctrine of the Church in Barth. This argument will be conducted in dialogue with other theologians and interpreters of von Balthasar and conclude with a personal reflection on how the issues raised remain relevant today.

McFague’s contributions to theology span over 40 years. Does her theological project, which aims to reform the Christian tradition, retain the coherence and consistency needed to fulfil this aim today? Surprisingly, McFague's body of work remains coherent, consistent and viable after many years of debate in relation to her own aims and methods and the responses of critics. However her theology can, in places, be strengthened in meeting its aim by an integration of more recent research or the work of her respondents. Developments in her thought over time remain generally consistent with her earlier work. Analysis of the basic categories of her thought shows a unity of form and content and an underlying conceptual unity. The models McFague advances are consistent as expressions of her stated method and aims. They perform the tasks set for them, if not always by the means she describes. Again the importance of the conceptual level proves greater than McFague allows. The coherence and consistency of the greater part of her work is weaker in its interaction with the Christian tradition. Her position on this has changed most over time. Work remains to be done on integrating her models with traditional ones. Despite her own judgements, this integration is desirable to maximise the reform of that tradition as she wishes and for her theology most naturally to be seen as reforming rather than revolutionary. But overall, McFague's work makes a valuable contribution to contemporary theology. She expounds coherent, original metaphorical models addressing contemporary concerns and a coherent theoretical framework that has largely withstood the scrutiny of respondents and developments in her field. Within this framework models may be created and assessed in creative tension with Christian tradition. However this relationship with the tradition remains to be deepened, strengthened and clarified by future research.

This thesis is an investigation into the nature of Christology among ordinary Pentecostals in India. Pentecostalism is growing rapidly among Tribal-groups, Dalits, lower castes and ordinary people. However, the movement has not articulated its theological identity in order to consolidate and further its development. Therefore, this study aims to analyse the ordinary Christology using qualitative research methods such as interviews, focus groups, and participant observation. It is argued that their Christological understandings have been formed and expressed in challenging circumstances and given extraordinary energy through Pentecostal phenomena associated with revivalism. Ordinary Indian Pentecostals understand Jesus as the healer, exorcist, provider and protector in the context of poor health-care, a spirit worldview, extreme poverty, caste-system and religious persecution. Their Christian experience enables them to acknowledge Jesus as the Saviour, Lord and supreme God. These Christological themes are consonant with the larger Pentecostal tradition, theology and indeed the New Testament testimony. The argument critically engages with scholarship in Pentecostalism and the broader Christian tradition to propose a modification of these Christological categories.

Essential information is often lost when in reading a piece of work the identity of an audience or the recipients is overlooked. The first hearers of the letter to the Colossians were a diverse group of people in a colonized country under the imperial rule of Rome in the first century. The writer of the letter addressed possible concerns presented to him from the evangelist, Epaphras, a native of Colossae. In identifying the audience whether they are first recipients or future readers, ideologies and theologies are discovered which add to the existing criticism genres. The process of identifying the audience allows one to reread the work through the lens of various peoples. This process also allows one to make comparisons between the various audiences. A comparison is made in this thesis between the 1st century readers and the enslaved Africans who lived on the continent of North America who were later exposed to concepts that stemmed from the letter. In viewing the identities of both groups the most damaging find was the derogatory labels placed on them. This thesis, an African American postcolonial re-reading of the letter to the Colossians, looks beyond the labels to ascertain the meaning of the Colossians letter, giving voices to each group.

This dissertation examines the correspondence in theology, practice and social views between Early Quakers and John Wycliffe and John Hus (QWH), founders of the late-medieval heretical sects the Lollards and Hussites. It discusses the diversity of religious experience that characterized the first generation of ‘Early Quakers,’ and argues the end of early Quakerism as 1678, when the Quaker establishment completed enforcement of greater conformity in belief and practice. The dissertation examines Wycliffe and the Lollards and Hus and the Hussites, placing them in an experiential religious tradition and exploring their belief in the need to return to a primitive church in reaction to the perceived apostasy of the Catholic Church. By focusing on possible modes of dissemination of Wycliffe’s and Hus’ ideas and personal stories in works such as Foxe’s Book of Martyrs, the thesis concludes that there exists a close correspondence among QWH respecting the following characteristics: (1) accessibility of Christ’s message; (2) belief in the visible and invisible church; (3) biblical authority; (4) personal understanding of Scripture; (5) opposition to established churches; (6) return to a ‘primitive church’; (7) attitudes toward reforming society; (8) the imminence of Christ’s return; and (9) the role of women.