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The Blanqueamiento of Ecuador: Liberation in the Black Christ of DauleLeu, Jessica 01 May 2022 (has links)
The dominance of the White Christ in Latin America has been used to lend “theological” support for social, racial, and colonial hierarchies of the Spanish in Ecuador. The rhetoric used to justify the blanqueamiento process continues to play an enormous role in Ecuadorian social mobility, and also determines how various ethnicities in Ecuador are governed and treated. The Indigenous and Afroecuadorian populations of Ecuador are subjected to significantly higher rates of violence, poverty, and disease than their Mestizo and White counterparts. Against the tide of this theological distortion, I will argue that the Black Christ of Daule subverts the dominant image of a White Christ along with its implied oppressive hierarchies, instead paving the way for a vision of liberation for Ecuadorian Catholics.
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An incarnational Christology set in the context of narratives of Shona women in present day ZimbabweChimhanda, Francisca Hildegardis 30 June 2002 (has links)
Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is
the God who acts in human history and in the contemporaneity and particularity of our being.
The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to
expand the view and to bear the burdens of responsibility. A theanthropocosmic Christology that
captures the Shona holistic world-view is explored. The acme for a relational Christology is the
imago Dei/Christi and the baptismal indicative and imperative. God is revealed in various
manifestations of creation. Human identity and dignity is the flipside of God's attributes.
Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic
between the whole and its parts, the uniqueness of the individual, communal ontology and
epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and
soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation
rather than sex determination of Jesus as indicated by theologies of liberation and inculturation.
At the interface gender, ethnicity, class and creed, God transcends human limitedness and
artificial boundaries in creating catholic space and advocating all-embracing apostolic action.
Difference is appreciated for the richness it brings both to the individual and the community.
Hegemonic structures and borderless texts are view with suspicion as totalising grand~narratives
and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing
the moment to expand the view and to share the burdens, joys and responsibility in a community
of equal discipleship.
In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian
discipleship and of a Christology that culminates in liberative praxis. The Christology that
emerges from Shona women highlights a passionate appropriation that involves the head, gut,
womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality
and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological
designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures
the God-human-cosmos relationship that gives a Christology caught up in the rhythms,
dynamism and drama of life. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)
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An incarnational Christology set in the context of narratives of Shona women in present day ZimbabweChimhanda, Francisca Hildegardis 30 June 2002 (has links)
Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is
the God who acts in human history and in the contemporaneity and particularity of our being.
The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to
expand the view and to bear the burdens of responsibility. A theanthropocosmic Christology that
captures the Shona holistic world-view is explored. The acme for a relational Christology is the
imago Dei/Christi and the baptismal indicative and imperative. God is revealed in various
manifestations of creation. Human identity and dignity is the flipside of God's attributes.
Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic
between the whole and its parts, the uniqueness of the individual, communal ontology and
epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and
soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation
rather than sex determination of Jesus as indicated by theologies of liberation and inculturation.
At the interface gender, ethnicity, class and creed, God transcends human limitedness and
artificial boundaries in creating catholic space and advocating all-embracing apostolic action.
Difference is appreciated for the richness it brings both to the individual and the community.
Hegemonic structures and borderless texts are view with suspicion as totalising grand~narratives
and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing
the moment to expand the view and to share the burdens, joys and responsibility in a community
of equal discipleship.
In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian
discipleship and of a Christology that culminates in liberative praxis. The Christology that
emerges from Shona women highlights a passionate appropriation that involves the head, gut,
womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality
and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological
designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures
the God-human-cosmos relationship that gives a Christology caught up in the rhythms,
dynamism and drama of life. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)
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Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. GulleyMwale, Emanuel 12 1900 (has links)
Bibliography: leaves 653-669 / Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume.
It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering.
Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life.
This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology)
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John Oman : Orkney's theologian : a contextual study of John Oman's theology with reference to personal freedom as the unifying principleMcKimmon, Eric George January 2012 (has links)
This thesis is a contextual study of the work of Orkney theologian John Oman (1860- 1939), with reference to personal freedom as the unifying principle. Oman’s early life in Orkney, his philosophical awakening in Edinburgh and his wide reading of European thought are the contexts explored. From these contexts emerges a theology that is eclectic in nature and which finds coherence in the principle of personal freedom. Oman’s concept of freedom is defined theologically, metaphysically and personally; this is followed by discussion of its application to the specific subject areas of Christology and Ecclesiology. The priority that Oman gives to personal freedom results in a distinctive theology of Christ and the Church. Thus, the uniqueness of Christ lies in the freedom which he exemplifies in humanity; and the Church is a community of freedom transcending institutional expression. The thesis concludes that Oman’s sui generis theology is the outcome of the heritage of freedom gifted in various contexts. However, this heritage of freedom was radicalised by Oman, as he developed his own theological vision.
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'Christ's sinful flesh' : Edward Irving's Christological theology within the context of his life and timesLee, Byung Sun January 2012 (has links)
Edward Irving (1792-1834) exercised a profound effect on developments in nineteenth-century theology within the English-speaking world. He is especially known for his thought regarding the return of the gifts of the Holy Spirit and his pre-millennialism, including his belief in the imminent physical return of Jesus Christ. Indeed, Irving is generally remembered as a central figure in the movement of early nineteenth century premillennialism and as a fore-runner of the modern Pentecostal movement. Most scholarly interpretations of Irving have focused on particular aspects of his thought, such as the manifestation of the Holy Spirit, his millenarianism, or his understanding of Christology. This thesis provides a new interpretation of Irving’s contributions, examining the interrelationship of his theological ideas and exploring the development of them within the context of his life, including his childhood and youth within the Covenanting country of southwest Scotland, his education within the University of Edinburgh and his early teaching career, his assistantship to Thomas Chalmers in the celebrated St John’s experiment in urban ministry in Glasgow, his move to London in 1822 and his meteoric rise to fame as a preacher there, his personal trauma, including his unhappy affair with the future Jane Welsh Carlyle, the deaths of his children and the tragic accident at Kirkcaldy, his connections with Romantic intellectual and religious circles in the capital, and his growing involvement with the prophetic movement. Under the influence of the Romantic Movement, Irving’s religious sensibility had matured. This thesis argues that Irving’s theological views, including his views on the gifts of the Spirit and his millennialism, formed a coherent system, which focused on his doctrine of Christ, and more particularly on his belief that Christ had taken on a fully human nature, including the propensity to sin. Only by sharing fully in the human condition with its ‘sinful flesh’ concerning all temptations, Irving believed, could Christ become the true reconciler of God and humanity and a true exemplar of godly living for humankind. When we view Irving’s theology from the perspective of his idea of Christ’s genuine humanity, we can comprehend it more clearly; Irving’s understanding of the spiritual gifts and his apocalyptic visions of Christ’s return in glory had clear connections with his Christology. Irving’s distinctive ideas on Christ’s human nature and his eloquent descriptions of Christ’s ‘sinful flesh’ resulted in severe criticisms from the later 1820s, and finally led to his being deposed from the ministry of the established Church of Scotland in 1833. His belief that we encounter God through Christ’s sinful flesh reflected Irving’s Romantic emphases, including the striving to transcend human limits. The Romantic sensibilities of the age and Irving’s belief that the Church was locked in impotence and spiritual lethargy led him to expect a divine interruption, and to long for an ideal world through an eschatology that would bring glorification to the Church. Irving’s view of the person of Christ must be understood within this broader theological framework and historical context, in which he maintained that common believers could achieve union with Christ through both their sharing of Christ’s genuine humanity and the work of the Holy Spirit.
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Christologically inclusive humanismChia, Mook Soo January 2008 (has links)
Christian faith turns on the claim that God revealed Himself in Jesus of Nazareth and that he is the Lord and Saviour for all humanity. This exclusive claim raises many questions in a pluralistic and multi-cultural world. In particular it seems to be both excluding and therefore to presuppose various kinds of violence towards others. This research endeavors to address such questions by seeing what can be learned from the Swiss theologian Karl Barth. Barth is a good test case because of his famous Christological concentration. He is often taken as a paradigm ‘exclusivist’. Situating Barth in his historical and intellectual context I shall argue that Barth formulates a Christologically inclusive humanism that addresses the supposed tolerance of Liberal theology, the actual violence of anti Semitism, secularizing understandings of community and the imperial mentality of Western Christendom towards non-Christian religions. By adapting a scripturally informed rationality which is cultivated in the Christian community, Barth expounds (1) a Christologically based tolerance towards non-Christian others (Chapter one); (2) a covenantal understanding of Jewish-Christian solidarity (Chapter two); (3) an ethic of the neighbours which grounds solidarity with poor, marginalized and oppressed communities (Chapter three); (4) a Christological anthropology which respects the irreducible otherness of others (Chapter four); (5) a politics of community which celebrates the community of near and distant neighbours (Chapter five); and, based on the above understandings, (6) a self-critical theology of religion for grounding interfaith encounter (Chapter six). By way of conclusion, I argue that Barth’s theology should not be understood on postmodern lines but that it accentuates the universal in the particular. For this reason, I claim that Barth’s theology, though Christologically based, is capable of contributing to a global responsibility for building a society of love and justice. As a Chinese scholar, I also argue that Barth can contribute to a burgeoning Chinese theological tradition, advancing a Christologically based humanism in a multi-religious and cultural society.
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Christologie v díle Josefa Zvěřiny / Christology in the Work of Josef ZvěřinaHrdý, Libor January 2016 (has links)
Abstact to the dissertation ,,Christology in the work of Josef Zvěřina". This dissertation ,, Christology in work of Josef Zvěřina" deals about still non research part of work of Josef Zvěřina - about christology. This field of dogmatic theology is looked from two viewpoint - theologic and social. This dissertation maps Zvěřina's work in context of time. Exept theology thesis talk about Josef Zvěřina's life. This thesis compare parts of works of Josef Zvěřina, John Paul II., Karl Rahner and Pierre Teilhardt de Chardin. This thesis also talk about methodology in dogmatic theology which recommend the II. Vatican council.
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[en] JOH 8:12A: WITHIN THE SCOPE OF PRIMITIVE CHRISTIANITY FROM THE TERM / [pt] JO 8,12A: NO ÂMBITO DO CRISTIANISMO PRIMITIVO A PARTIR DO TERMOSANDRELLY DA MATTA MENDONCA 23 January 2004 (has links)
[pt] Jo 8,12a: Uma Exegese Cristológica do Quarto Evangelho no
âmbito do Cristianismo Primitivo a partir do termo a luz.
A atual dissertação, de natureza bíblico-teológica, teve
como objeto os resultados da pesquisa contemporânea
acerca
da Cristologia Joanina. Em particular, enfocou-se,
através
do termo Eu sou a luz do mundo , como auto-titulação
cristológica própria do Quarto Evangelho, as relações com
as tradições de Qumram e do ambiente judaicohelenístico
testemunhado na literatura Essênia e dos Setenta. Ao
mesmo
tempo,buscou-se inserir a compreensão cristológica do
ambiente joanino aquele mais amplo, que denominamos
Cristianismo Primitivo. / [en] Joh 8:12a: An Christological Exegesis of the Fourth Gospel
within the scope of Primitive Christianity from the term
Light of the World. The present dissertation, biblical and
theological kind, had its results from a contemporary
research on Johannine Christology. Tackling, particularly,
from the term I am the Light of the World , as
christological self-titling suitable for the Fourth Gospel,
the relations to the Qumran s traditions and the
helenistic s Jewish environment testified in the Essenia
and literature of the Seventy. At the same time, there has
been an attempt to make the Christological comprehension of
the Johannine environment part of a broader one, which we
designated a Primitive Chistianity.
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[en] ANTHROPOLOGY AND SOTERIOLOGY: CHRISTIAN CONCEPTION OF THE HUMAN PERSON IN THE THEOLOGICAL WORKS OF JUAN ALFARO / [pt] ANTROPOLOGIA E SOTERIOLOGIA: CONCEPÇÃO CRISTÃ DE PESSOA HUMANA NOS ESCRITOS TEOLÓGICOS DE JUAN ALFAROLUIS MAURICIO TELLES DA SILVA 03 April 2007 (has links)
[pt] O discurso teológico assume relevância e autenticidade na
medida em que
expressa a tarefa antropológica: é na realidade humana que
Deus se revela, e sua
autocomunicação acontece em Jesus Cristo. N´Ele, a
realidade humana encontra sentido
e salvação. Refletimos sobre a antropologia teológica de
Juan Alfaro, redescobrindo
elementos de sua sistemática que nos permitam compreender a
concepção cristã de
pessoa humana. Os pressupostos antropológicos de sua
teologia - o mundo, as relações
interpessoais, a história e a morte - ajudam a explicitar a
pergunta pela própria pessoa
humana como pergunta por Deus. Essa interpelação nasce na
abertura e na esperança que
todo homem traz em si para encontrar o sentido Absoluto. Em
Cristo, realiza-se a
plenitude da Graça, Pessoa do Verbo de Deus, em sua
Encarnação, chave hermenêutica
do mistério salvífico: a realidade humana é inserida na
relação de amor trinitário que
personaliza e cristifica o homem e sua existência. Na
relação filial de Cristo com o Pai,
todos são personalizados para uma nova relação de filial
fraternidade que manifesta o
sentido da pessoa humana, visível na solidariedade
salvífica: personalizados em Cristo
para cristificar o mundo e a história. / [en] The theological discourse gains relevance and authenticity
as it expresses the
anthropological task: it is in the human reality that God
reveals Himself, and his selfcomunication
happens in Jesus Christ. In Him, human reality finds sense
and salvation.
We reflect upon the theological anthropology of Juan
Alfaro, re-discovering elements of
his systematics wich helps us understand the christian
conception of human person. The
anthropological presumptions of his theology - the world,
interpersonal relations, history
and death - help explain the question made by the human
person themselves as a
question made by God. That interpellation comes from the
openness and hope that every
man carries within to find the Absolute sense. In Christ
the fulfillment of grace is
achieved Person of the Verb of God, in his incarnation,the
hermeneutic key of the
saving mistery: human reality is inserted in the relation
of trinitary love which
personalises and christifies man and his existence. In the
filial relation between Christ
and the Father, every one is personalized to a new relation
of filial fraternity that
manifests the sense of the human person, visible in saving
solidarity: personalized in
Christ to christify the world and history.
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