Thesis (D. Min.)--Liberty Baptist Theological Seminary, 2003. / Includes bibliographical references.

Thesis (Th. M.) -- Calvin Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 92-96).

Thesis (D. Min.)--Columbia Biblical Seminary and Graduate School of Missions, Columbia, S.C., 1992. / Abstract. Includes bibliographical references (leaves 162-181).

In Nigerian Christianity, many theologians and Christians who do not have any formal theological training perceive Jesus Christ primarily as a solution to the problems that confront humanity. As a solution, they expect Jesus Christ to inspire some theological discourses that will deconstruct and overthrow Western theological hegemony, to rekindle the quest to preserve some indigenous traditions, to liberate the oppressed, poor and powerless, to expose the oppressors and all evildoers, to liberate and protect people from the attacks of the malevolent spirits, and to save people from being eternally separated from God. But what these solution-oriented Christologies have overlooked is that the Christ-Event is a paradox for it creates simultaneously a problem and a solution for the Christian community which confesses that God has revealed God’s self in this event. The contextual Christology that I develop in this study probes the theological, christological and anthropological consequences of this claim for interpreting and appropriating Jesus Christ in the Nigerian contexts. To achieve this task, I will converse with and critique some selected ‘constructive Christologies’ of some key theologians and some ‘grassroots Christologies’ that have been informed by social conditions, indigenous worldview, encounter with some versions of Christianity propagated by the West, and some existential issues that confront many Christians. However we choose to interpret and appropriate Jesus the Christ in our contexts, he remains simultaneously a question and an answer to the theological, cultural, religious, anthropological, political and socio-economic issues that challenge us. Viewed from this perspective, I will argue that the Christ-Event upsets, unsettles, critiques, and reshapes the solution-oriented Christologies of Nigerian Christianity. I will explore this claim within the circumference of the overarching thesis of this study; namely, as both a question and an answer, Jesus Christ confronts us as a ‘revealer’ of divinity and humanity. Thus, he mediates and interprets divinity and humanity for the purpose of enacting and sustaining a relationship between God and human beings.

Thesis (Ph.D.)--Baylor University, 2007. / Includes bibliographical references (p. 239-259).

Thesis (M.A.)--Abilene Christian University, 1997. / Includes abstract. Includes bibliographical references (leaves [83]-86).

No description available.

The thesis provides an account of how natural beauty functions as revelation and contributes to theology. The central claim is that natural beauty ‘images' aspects of God's nature and intentions within Creation's artistic ‘text'—admittedly, most fully from within a Christian perspective, but already potentially in any experience of beauty. Chapter One presents an approach to ‘creational theology'—a methodological understanding of how God can be known through the aesthetic rationality shared between Creation and humanity. This understanding of creational theology outlines a relationship between God and created beauty that is developed progressively with each chapter. Chapter Two addresses the created side of this relationship by characterizing the phenomenon of physical, sensory, ‘perceptual beauty.' This perceptual beauty relates to God as a created framework through which God can express aspects of his nature. Chapter Three describes how such expression is apprehended in natural beauty, namely through a Polanyian epistemic vision and symbolic practice, which engages beautiful images within Creation's art. Chapter Four applies this Christian vision and symbolic practice, adapting John Ruskin's concept of ‘typical beauty.' Through this typological approach, beautiful forms artistically image aspects of God's nature and intentions. Extensions of Ruskin's approach also allow for further development of a creational theology of natural beauty—that is, a theology underscoring the powerful interrelations of God, beauty, and humanity, and the need to respond to beauty as a phenomenality of God for his creatures.

Thesis (D.Min.)--Emmanuel School of Religion, 2004. / Includes bibliographical references and vita.

Thesis (S.T.M.)--Yale Divinity School, 1989. / Includes bibliographical references.