This dissertation sets the Christology of Athanasius of Alexandria in the context of its sources, and evaluates its reception up to the Council of Chalcedon. His well-known emphasis upon the Son’s divinity is shown to be underpinned and counterpointed by a theological integration of creatio ex nihilo into his Christology. Recognizing the lack of continuity between the soul and divine being, Athanasius insisted upon the need for an ontological understanding of mediation, a project opposed by Arius. This dissertation demonstrates that the influence of Contra Gentes / De Incarnatione’s dynamic emphasis upon the Logos’s divine identity, is evident in both miahypostatic and dyohypostatic Christological trajectories, and that different aspects of the Athanasian corpus are responsible for multi-dimensional Christological developments. The impact of Athanasius is shown by a re-evaluation of Apollinarius, and in an exploration of the development of Christological language in Antiochene and Alexandrian Christologies of the fifth century. The motif of ontological mediation and relation of both natures in the God-Man in these diverse contexts demonstrates that Athanasius’s resolution was pivotal in subsequent Christian theology.

本研究試圖描繪香港細胞小組教會網絡短宣參加者的歷程及屬靈體驗，指出他們在旅途內的所見所聞受到了特定的宗教論述及旅遊操作所形塑和建構，而在此脈絡下產生的屬靈經驗可能不再純粹是神秘的、超自然和非物質的力量，相反它是可預期的文化產物，甚至不是本真(authentic)的屬靈經驗。然而，這種被建構的宗教及屬靈視野選擇性地把某些社會文化或問題 (如貧窮、種族主義、色情和異教文化)簡約歸類為邪惡他者的陰謀和控制，巧妙地隱藏或迴避了問題背後複雜而糾結的社會、經濟、政治及文化張力；同時鞏固了基督徒的身份認同及基督教的優越感，並相信基督教的價值觀獲得超越而且凌駕一切文化的合法性，然後將短宣內的屬靈經驗視為經歷神的重要證據。 此研究亦有助我們反思全球靈恩運動(Global Pentecostalism)的擴張，全球靈恩運動是近年基督教內增長最迅速的宗教運動，以屬靈恩賜、屬靈戰爭及繁榮神學(Prosperity Gospel)為主要特徵。除了依賴龐大的宗教媒體和超級教會等意識形態機器宣傳外，透過細緻的旅遊操作、宗教論述及靈性實踐，使短宣成為全球靈恩運動擴張的途徑之一，甚至讓這場源自美國的宗教運動轉化成本土的宗教內容。

Orientador: Ruy de Oliveira Andrade Filho / Banca: Germano Miguel Favaro Esteves / Banca: Ana Paula Tavares Magalhães / Resumo: Propomo-nos, neste trabalho, a analisar os tratados políticos que discutem as teorias acerca da hegemonia dos poderes dentro do Ocidente medieval. Para isso, utilizaremos de fontes diretas da diplomacia papal, as bulas e as produções intelectuais de pensadores políticos que se formulam no decorrer da querela entre Bonifácio VIII e Filipe IV de França (1296-1303). Percebemos que, nessas fontes, o desenvolvimento e enriquecimento das ideias políticas, ou mesmo a idealização de modelos de governo, é resultado de um aparato histórico e legal, seja no Direito Canônico ou no Direito Romano. Tais produções intelectuais estão situadas e interligadas à lei, pois partem de uma concepção teleológica da sociedade. Desse modo, tencionamos neste trabalho analisar o fortalecimento da Monarquia francesa como representante do poder temporal, utilizando a obra de João Quidort, "De regia potestate et papali", que nos apresenta a distinção dos poderes e suas funções, contrapondo a obra "ecclesiastica De potestate", de Egídio Romano, a qual representa o auge da plenitude do poder papal e a obra "De Monarchia", de Dante Alighieri, que expõe um modelo de governo singular, embora tenda a defender a hegemonia temporal. / Abstract: We propose, in this work, to analyze the political treatises that discuss theories about the hegemony of powers within the medieval West. For this purpose, we will use direct sources of papal diplomacy, the bulls and the intellectual productions of political thinkers formulated during the quarrel between Boniface VIII and Philip IV of France (1296-1303). We realize that, in these sources, the development and enrichment of political ideas, or even the idealization of models of government, is the result of a historical and legal apparatus, whether in Canon Law or Roman Law. Such intellectual productions are situated and interconnected with the law, since they depart from a teleological conception of society. In this way, we intend in this work to analyze the strengthening of the French Monarchy as representative of temporal power, using the work of John Quidort, "De regia potestate et papali", which presents us with the distinction of powers and their functions, contrasting the work "Ecclesiastic De potestate "by Egidio Romano, which represents the pinnacle of the fullness of papal power and Dante Alighieri's work" De Monarchia ", which exposes a singular model of government, although it tends to defend temporal hegemony / Mestre

Abstract not available

When the Uniting Church formed in 1977, its Basis of Union envisaged a final reconciliation and renewal for all creation, not just humans. It did, nonetheless, reflect the anthropocentric assumptions of its day, as did other official documents released in the first decade of the Uniting Church’s life. Anthropocentrism assumes that human beings alone are created in the image of God, charged with dominion over Earth, and responsible for the fallenness of creation, though not necessarily through the actions of a literal Adam and Eve. This basic framework did not shift in the first decade, even though Earth began to be talked about not as an inanimate resource for human consumption, but something good and valuable in and of itself. In 1990 this anthropocentric paradigm began to be challenged, and during 2000-2002 two quite irreconcilable understandings of the relationship between God and Earth, and thus humans and other animals existed side by side in Uniting Church worship resources. Having listened carefully to the story of life as told by ecological and evolutionary scientists, I conclude that the traditional anthropocentric paradigm is no longer tenable. Instead I propose that all of life is the image of God, in its evolutionary past, ecological present and unknown future. All of life is in direct relationship with God, and exercises dominion of Earth. Evidence traditionally used as evidence of the fallenness of creation is instead affirmed as an essential part of life, though life on Earth has experienced a number of significant “falls” in biodiversity. Even the more biocentric thought in recent Uniting Church resources is inadequate, because its language implies that life is simple, static, benign, and to some extent designed by God. In order to be adequately consonant with the life sciences, theology must be able to accept that finitude (pain, suffering and death) is a good part of creation, for without it there could be no life. This is an emphasis of ecofeminism, which I extend to affirm not only individual death, but the extinction of whole species, including humans. I argue that the purpose of creation was not the evolution of humans, but to make possible God’s desire for richness of experience, primarily mediated through relationships. Whilst this idea is well established in process theology, it must be purged of its individualistic and consciousness-centric biases to be adequately consonant with the scientific story of life. The resulting biocentric paradigm has several implications for our understanding of Jesus. I argue that he offers salvation from the overwhelming fear of finitude, rather than finitude itself. Against the trend in ecotheology, I propose that this saving work is directed in the first instance to humans only. I tentatively propose that it is directed to only some humans. This, paradoxically, is more affirming of God’s relationship with the rest of creation than most ecotheology, which proclaims Jesus as a global or universal saviour. Salvation for some humans, and all non human creatures, happens only in a secondary sense, because this is the only sense in which they need saving. I then speculate on whether and how it might be possible for a Christian biocentric community to live out its salvation. Finally, I revisit the Basis of Union and argue that although the biocentric theology I have proposed goes well beyond the Basis, it is not at odds with the Basis’ directions and intentions. Biocentric theology is, rather, an extension of the trajectories already contained within the Basis, with its trust in the eventual reconciliation and renewal of all creation.

The significance of tapu in Maori Christianity is a task best investigated by Maoris themselves, however, it is a challenge for an outsider to make an attempt, which demands a great deal of personnal experience of socio-political and religions of the people. The translation of Christian experience in the local religious terms would have become beneficial to the Maori Christians. This dissertation is the outcome of library research so that the views expressed are the result of materials consulted. There may have been other up to date materials however with limited time required for such investigation they were not able to be consulted and those consulted may not have been interpreted correctly. However, an attempt had been made in order to interest others for further investigation to encourage and build the Church of God among the Maoris. The attempt made in the following pages was to identify the function of tapu in Maori society in the past and the present and its influence in Christian belief and experience today. To identify tapu experience in Maori Christianity today we have tried to define tapu as it was present in the past religious belief and practise and as it is maintained today. Tapu as protective prohibitions in the past continue to influence Christian belief and practise in the present day. In the second section we have tried to identify the source of tapu. The sacredness or tapu originated from Io the supreme being which was bestowed upon the first born male child of human being by Tane through the three baskets of knowledge and the sacred stones. Tane had received these items at the twelveth heavens from Io the originator, the father of all things.

Thesis (M.A.)--Reformed Theological Seminary, 2004. / Includes bibliographical references (leaves 188-198).

Thesis (M.A.)--Grace Theological Seminary, 1985. / Abstract. Includes bibliographical references (leaves [54-56]).

Thesis (M.A.)--Butler University, 1984. / "A thesis submitted in partial fulfillment of the requirements for the degree Master of Arts." "In cooperation with Christian Theological Seminary." Includes bibliographical references (leaves 89-93).

Thesis (Th. M.)--Dallas Theological Seminary, 2006. / Includes bibliographical references (leaves [73]-81).