The central issue of this study revolves around the necessity of the church to understand its essence in order to maintain a healthy balance between its identity and its relevance. The point of departure of this thesis is based on the supposition that in its attempt to remain relevant, the possibility exists that the church may in the process loose its identity. Yet on the other hand, the possibility exists that in its attempt to preserve its identity, the church may become irrelevant. While the point of departure of this study is based on the above premise, it is also postulated that it is essential for the church to reconsider the essence of its being, in order to fully appreciate the irrefutable meaning of church. Balance between identity and relevance seems nonexistent within the church unless the church understands the fundamental nature and real meaning of itself. In the Prolegomena, introductory remarks analyse the hypothesis as stated above, followed by an explanation of the research problem, a stimulus, the methodology applied, the purpose of the thesis, a chapter defining the terminology applied and a brief explanation of the close relationship between identity and relevance to other areas relative to the church as indicated in point 3 below. Within the thesis it is argued that the essence of the church is an attribute that every member of the church universal must necessarily partake of in order to belong thereto. Historical indications are employed whereby deductions can be made by which the essence, identity and relevance of the church may be demarcated. Discussions include: the origin and nature of the church; the current academic debate about the person of Jesus; the relationship between the kingdom and the church, and the implied current crisis of the church. The thesis closes with the formulation of the conclusion based on this research, namely that in order for the church to maintain a healthy balance between identity and relevance, theologians and church leaders - although situated in a variety of differing contexts - need to acquire a fresh understanding of the essence of the church and who constitutes the church / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

[pt] A espiritualidade cristã envolve uma dimensão de perspectiva experiencial pessoal e comunitária com Cristo. Nessa dissertação propomos que ela deve ser vista como caminho para uma vivência dialogal e prática, o que representa entender tal espiritualidade como necessariamente aberta ao diálogo inter-religioso, como reflexo de um Deus que se fez de todos e para todos. Para tal, partimos primeiramente de algumas conceituações, definições e correlações entre a espiritualidade cristã e a religiosidade; abordando também a percepção bíblica imprescindível para descrever esse cristão, como traço dessa espiritualidade que não se porta indiferente principalmente aos mais necessitados, sendo a verdadeira religião declarada por Tiago (1,27). A base de nossa pesquisa bibliográfica será o traço do Deus humanizado de Castillo e sua chamada espiritualidade para insatisfeitos, como também na marca do pontificado do Papa Francisco até aqui, através tanto de seus discursos, homilias e documentos oficiais que abordam e anunciam essa espiritualidade do cuidado, do acolhimento e da busca pelos mais frágeis e desprezados. Nesse caminho, fomos inclusive atingidos pela crise mundial da Covid 19 e confrontados a provar como, em meio à tamanha catástrofe, nos foi ofertada a possibilidade de reflexão e pertinência, de uma espiritualidade cristã que dialogue respondendo perguntas atuais; sendo curadora, acolhedora, eficaz e inspiradora ao outro, transformando-o em próximo, sem a necessidade de perda ou anulação de sua identidade. / [en] Christian spirituality involves a dimension of personal and communitarian experience with Christ. In this dissertation, we propose that this spirituality should be seen as a path to a dialogical and practical experience, which necessarily means understanding it as open to inter-religious dialogue as a reflection of a God who made Himself one of us all for all of us. To achieve this, we first adopt some conceptualizations, definitions and correlations between Christian spirituality and religiosity; also addressing the essential biblical insight to describe this Christian as a characteristic of this spirituality that isn t indifferent, especially towards the most needy, consistent with the true religion declared by James 1:27. The foundation of our research will be the humanized God as presented by Castillo and his so-called spirituality for the dissatisfied, as well as the impact to-date of Pope Francis s pontificate through his speeches, homilies and official documents that address and announce this spirituality of care, acceptance and the search for the most fragile and despised. Along the way, we were impacted by the global Covid-19 crisis and were faced with proving how, in the midst of such a catastrophe, we were offered the possibility of reflection and relevance, of a Christian spirituality that dialogues by answering current questions; being curative, welcoming, effective and inspiring to others, transforming them into neighbors, without the need to lose or annul their identity.

[pt] Na presente pesquisa, o objetivo é apresentar uma contribuição da espiritualidade cristã para a redescoberta do sentido da vida. O estudo está estruturado em três partes. Na primeira, foram analisadas a Modernidade e Pós- Modernidade com seus desdobramentos, desafios e provocações para este tempo. Adentrou-se também na temática da espiritualidade, propondo-a como uma via de abertura ao transcendente, apresentando uma definição de espiritualidade cristã e o perigo de uma espiritualidade intimista. Na segunda parte, foram abordadas a espiritualidade inaciana e seus fundamentos basilares, analisando-se parte por parte o Princípio e Fundamento, suas contribuições e aplicações para os dias atuais. Na terceira parte, o foco foi para a atualização da espiritualidade inaciana por meio de parte da reflexão teológica de Karl Rahner e de alguns documentos do Papa Francisco. Ambos apresentam, na prática, algumas contribuições que a espiritualidade de Santo Inácio pode oferecer. Por esse caminho, propôs-se a contribuição da espiritualidade cristã para a redescoberta do sentido da vida, tendo como referência principal uma de suas vertentes: a espiritualidade inaciana. / [en] In this research, the objective is to present a contribution of Christian spirituality to the rediscovery of the sense of life. The study is structured in three parts. In the first one, Modernity and Post-Modernity were analyzed with their consequences, challenges and provocations for this time. The theme of spirituality was also explored, proposing it as a way of opening to the transcendent, presenting a definition of Christian spirituality and the danger of an intimate spirituality. In the second part, Ignatian spirituality and its basic foundations were addressed, analyzing the Principle and Foundation, its contributions and applications for the present days, part by part. In the third part, the focus was on updating Ignatian spirituality through part of Karl Rahner s theological reflection and some documents of Pope Francis. Both present, in practice, some contributions that the spirituality of St. Ignatius can offer. In this way, the contribution of Christian spirituality to the rediscovery of the sense of life was proposed, having as its main reference one of its aspects: Ignatian spirituality.

[pt] O presente trabalho tem como objetivo refletir sobre o modo de ser da espiritualidade cristã inserida no contexto social ocidental contemporâneo. A proposta é a de que a espiritualidade cristã esteja fundamentada no seguimento radical a Jesus Cristo, em toda sua completude, e refletida em uma experiência cotidiana encarnada no meio das pessoas e vivenciada em uma biografia guiada pelo amor - demonstrando externamente sua relevância à sociedade, ao se oferecer em serviço de amor ao inimigo, promovendo a paz. O contemporâneo da sociedade ocidental é de natureza complexa e plural. Estruturado a partir dos processos de secularização e individualismo, apresenta à espiritualidade cristã o desafio de existir sem ser hegemônica, tornando-se uma dentre outras em um ambiente plural, ao mesmo tempo que passa a ser instrumentalizada para servir a um recorte de bem-estar pessoal. A encarnação pressupõe a historicidade, por isso, deve assumir a realidade plural, secular e individualista atual, religiosa e não religiosa. Para guiar a reflexão, metodologicamente, seguiremos o caminho de um encontro que considere a reflexão filosófica e a teológica. Primeiro, a espiritualidade laica, apresentada pelo filósofo Luc Ferry, em sua proposta do amor-paixão, imanentemente considerado, como o provocador de sentido na vida, sem a necessidade de um Deus ou um ideal metafísico, inserido no período por ele denominado segundo humanismo. Considera-se o papel do “amorpaixão” de Ferry em toda sua extensão e limites. Depois, a teologia encarnada e biográfica de Dietrich Bonhoeffer, a qual oferece uma proposta de amor-ágape que exceda à possibilidade humana, culminando no extraordinário do seguimento do Crucificado, que é o amor ao inimigo como o único discipulado possível para quem se posiciona no caminho da obediência ao seguimento. Após a contextualização histórico-social e das propostas de Ferry e Bonhoeffer, apresentase uma espiritualidade cristã que responda à contemporaneidade, performando-se como integral e integralizadora da vida, recuperadora da memória do cristianismo na sociedade, que ame o inimigo e que se encarne no cotidiano por meio da biografia do seguidor de Cristo. Como resultado, evidencia-se o papel, ainda relevante, do indivíduo cristão na sociedade atual enquanto agente promotor de reconciliação e paz, e de construção de relações comunitárias baseadas no amor. / [en] The aim of this work is to discuss how Christian spirituality is part of the Western social world. We propose that Christian spirituality is based on the radical commitment to follow Jesus Christ wholly, and observed in one s daily life incarnated in the world among people and guided by love – externally demonstrating its relevance to society, by offering oneself in loving service towards the enemy, promoting peace. The notion of being contemporary in an occidental society presents a complex and plural nature. It is structured based on the processes of secularization and individualism, and presents a challenge to Christian spirituality: to exist without being hegemonic, to become one among others in a plural environment, while it is exploited to serve to a segment that pursues its personal well-being. Incarnation implies historicity, then, it must assume today s reality that is plural, secular and individualistic, religious and non-religious. To guide the discussion, methodologically, we will follow the idea of an encounter that will consider both philosophical and theological issues. First, lay spirituality , as presented by the philosopher Luc Ferry, in his argument for passion-love , immanently considered, as the provocateur of the meaning in life , without the need of a God or a metaphysical ideal, inserted in the period he defines as second humanism . We discuss the role of Ferry s passion-love in all its extension and limits. Then, we focus on Dietrich Bonhoeffer s incarnated and biographic theology, which offers the possibility of agape-love that exceeds human possibility. It reaches its climax in the extraordinary represented by the decision to follow Christ, which means having love for one s enemy as the only possible commitment for those who set themselves on a journey to follow, as a disciple, Christ s teachings. After that social-historical contextualization and Ferry and Bonhoeffer s proposals, we present a Christian spirituality that answers the issues of contemporarity, acting as integral and integrating element in life, and recovering the memory of Christianity in society, which loves the enemy and incarnates in daily life by means of the biography of those who follow Jesus. As a result, we focus on the still relevant role of Christians in today s society as promoting agents of reconciliation and peace, and builders of community relationships based on love.

In this doctoral thesis, The Spirituality and Mysticism of Nature in the Early Franciscan Tradition, I have begun with an attempt to clarify the notions of spirituality and mysticism. The former, was seen as an approach to God embodied in outlook, practice and lifestyle, and the latter, mysticism, was defined as a felt awareness and knowledge of the presence of God. My hypothesis is that nature played a very important part in both the spirituality and mysticism of Saint Francis of Assisi, and in the spirituality of the movement he founded. In a systematic attempt to investigate my theme, I began with a study of the chief places associated with Francis. They present a kind of mirror of his soul and reveal, I believe, a good deal about his outlook and way of living. They tend to be remote and solitary places, often high in the mountains or near water, often desolate and harsh and usually beautiful, and what was later to become known as `romantic'. I turned then to the world of nature, beginning with the celestial bodies, sun, moon and the stars, and the elements of the sub-lunar world. The world of living things, fruits and flowers, animals, wild beasts and tame, fish and birds was examined. Nearly all the evidence here came from that collection of Franciscan stories and anecdotes which forms one of the great treasuries of stories in world literature. The fourth chapter was devoted to the poetry of Francis, above all to the Praises of God and The Canticle of the Creatures. After examining the circumstances of its composition, I took the stanzas one by one and examined them in the light of what they reveal of Francis spirituality and mysticism. The purpose of chapter five was to gather the fruits of my research and evaluate the hypothesis I proposed. I concluded that Francis, incorporated nature into his spirituality and mysticism in a very original way. I hold that Francis was a great nature mystic, and that his nature spirituality is still full of vigor and potential for the future. / Christian Spirituality, Church History and Missiology / (D.Th. (Christian Spirituality))

The Scriptures, as found in the Old and New Testaments, are foundational to a genuine Christian spirituality. Among the different existing approaches to spirituality, the evangelical and charismatic churches in South Africa today need to rediscover a distinctive biblical approach to spirituality for themselves in order to facilitate the discipleship of their own members. A holistic biblical spirituality can also serve society in practical ways and challenge the perceptions and practices of a South African society which is seeking to advance without religious foundations. / Philosophy and Systematic Theology / M.Th. (Christian Spirituality)

This qualitatively oriented Practical Theology research project was based on a narrative enquiry into the spiritualities of five Christ-followers. These conversations occurred within a small group context, and were aimed at enabling the participants to co-author preferred spiritual ways of being. Because of my commitment to reflexive research practice, other voices and perspectives were invited into the research process. Besides sharing in numerous reflexive conversations with my supervisors, I brought into the group three 'outside voices'. By sharing their stories, these 'outside voices' challenged privatised expressions of spirituality, introducing a 'hermeneutic of suspicion' into the research process and enabling the research participants to wrestle with the challenges of a compassionate and ethical spirituality. In this conversational journey I was able to engage the central research question of whether a group narrative approach can facilitate the intention of Practical Theology to transform human life. / Philosophy, Practical and Systematical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)

“How does one develop an appropriate urban Christian Spirituality?” is the question this study asks. First, I develop a rigorous, yet open, theoretical framework with which to describe Christian Spirituality’s complexity: a description focused primarily on constraining the markers of Biblical Spirituality and City Spirituality. Within the limits placed on the complex system of Christian Spirituality, I begin exploring various, mostly minor, tropes of urban biblical spiritualities in the “Old” and “New” Testament. From these analyses, I evince the implications of these biblical spirituality tropes for the current city theater, and also construe a set of questions evaluating the appropriateness of mitigating urban communities. The study culminates in an imagined ideal mitigating urban community named an ekklesiastes: a wisdom teaching technology of urban meaning, complexity, and resistance. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)

This thesis aims to provide a critique of the conclusions of Gershom Scholem regarding the potential for ‘Gnostic’-Kabbalistic filiation, and to establish whether, in light of the available evidence, Scholem’s arguments (which have yet, to my mind, to be sufficiently challenged) can be reasonably supported. I strive to offer an arguably clearer definition of the relevant taxonomic terms than is often presented in scholarly analyses of this question, whilst also arguing for the applicability to this debate of certain pertinent methodological approaches drawn from the wider school of comparative mythology. As such, I also attempt to establish a clear methodology for judging the probability of the genetic descent of one ‘system’ from another, viz. that perhaps the most logical method for assessing potential similarities between different ‘systems’ is to assume in the first instance that all correspondences identified are essentially coincidental, dismissing this assumption only if one can identify a high level of exactness in these comparisons (such as would render pure coincidence relatively improbable) and/or establish a secure chain of transmission between two sources, a chain which renders the transmission of ideas not only possible but indeed probable. Applying this methodology to certain potential routes by which second century ‘Gnostic’ thought might have been transmitted to the origin point of the medieval Kabbalah, I attempt both to demonstrate the wider applicability of such a methodology beyond the narrow question of ‘Gnostic’-Kabbalistic relationships, and to illustrate the serious difficulties with advancing any of these potential routes as a reliable source for the transmission of ‘Gnostic’ ideas to the Kabbalah. Rather, I argue that it may be more logically defensible, in the absence of clear source evidence, to ascribe such correspondences as are located purely to coincidence, albeit a coincidence perhaps somewhat tempered by certain observations regarding the relative ubiquity of certain concepts and modes of thought.

The county of Tripoli (Lebanon) was one of four “crusader states” established in the Levant after the First Crusade (1095-99). Compared to the other states, the county of Tripoli has suffered from a disproportionate level of historiographical neglect. What has been produced has taken an institutional and Eurocentric approach to the subject and its sources. The present thesis jettisons this in favour of a post-institutional methodology, approaching the county from the perspectives of geography and demographics, which together ensure that it is treated within its proper Syro-Lebanese context. Chapter one looks at the role of local geography in shaping the political frontiers of the county of Tripoli and its neighbours, arguing that topography was more important than the agency of the European settlers. Chapter two continues to challenge traditional assumptions regarding European influence, arguing that the specifically southern French origins of many of the county’s settlers were of little significance. Chapter three analyses the use of Arabic by the Frankish government of the county, informed by an awareness of diglossia. It argues that the Franks were more likely to know spoken Arabic than written, but remained reliant upon local intermediaries when ruling over Arabophones. Chapter four looks at popular religion, arguing that the cross-fertilisation of religious beliefs and practices was widespread but poorly understood by the contemporary intelligentsia, upon whose sources historians rely. As a whole, the thesis argues that the county’s inhabitants lacked a distinctive culture, identity, religion or language. The sole justification for viewing the county as an integrated unit is geographical.