This study investigates the Christology of E.W Kenyon, the forefather of the Word Faith Movement (WFM). His theological system forms the foundation of the WFM’s doctrine as promoted by its many pastors and leaders all over the world. The Bible is the point of departure for this work: therefore a representative Reformed understanding of the Scriptures is established in order to conduct a Biblical evaluation of Kenyon’s Christology. Kenyon did not document his beliefs in a systematic manner. Therefore, in chapter two, selected volumes of his writings were minutely examined and organised in order to arrive at a representative statement of his Christology. Chapter 3 is a summary statement of Christology from a Reformed perspective. The writers scrutinised are of a more recent era in order to increase the likelihood of their responding to Kenyon’s theological construct, which dates from the first half of the twentieth century. Scriptural backing for all points of view is noted so as to build a Biblical basis for the representative Reformed definition. In chapter 4 the problematic areas of Kenyon’s Christology are assessed. The statements from chapters two and three are compared and Kenyon’s Christology is critically evaluated from a Biblical standpoint in order to arrive at a statement of conclusion. Chapter 5 is a concluding statement. It also gives recommendations for future study. There is considerable scope for an ongoing investigation of Kenyon’s theology. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

This thesis aims to contribute to an answer to the question, “What would a philosophy, and more specifically, an ethics, based on Christ, look like?” My first contention is that we find, in the ethical thinking of Karl Barth and Dietrich Bonhoeffer, two particularly radical and complementary attempts to point toward Christ as the basis or foundation of any genuine ethics. What sets the views of Barth and Bonhoeffer apart from many of the other philosophical and theological approaches to ethics, is the extent to which they seek to take seriously the ethical implications of the gospel – the revelation of God's grace in the Word and work of Jesus Christ – for ethics. My second contention is that, even if we follow neither Barth nor Bonhoeffer in the detailed outworking of the character of a Christologically grounded ethics, we nevertheless cannot avoid facing the radical challenge each of these men poses, in their own related but distinct ways, that in thinking about ethics we must take Christ as our standard and foundation. In the first two chapters, on Barth and Bonhoeffer respectively, I identify the structure and content of their arguments and display their textual basis in the texts most relevant to the topic, namely Barth’s Church Dogmatics and Bonhoeffer’s Ethics. I also present an outline of the character of a Christologically-grounded ethics as each of these theologians derives it from its Christological basis. In the third chapter I examine the cogency of their arguments.

Thesis (D.Phil.(Theology))-University of Pretoria, 2007. / Includes bibliographical references (leaves 310-332)

[pt] O presente estudo busca, através da antropologia teológica de Wolfhart Pannenberg, aprofundar o conteúdo da doutrina da imago Dei e sistematizá-la. Para alcançar tal objetivo este trabalho, logo em sua introdução, elencará algumas informações a respeito da pessoa, da vida e da teologia de Wolfhart Pannenberg. Numa segunda etapa nos aproximaremos de nosso tema, fazendo um percurso histórico que visará apresentar um pouco como se deu a tematização da doutrina da imago Dei em alguns momentos da história do pensamento cristão. Em seguida, iniciaremos outra etapa e aprofundaremos o pensamento antropológico de nosso autor, observando as linhas gerais de sua antropologia. Mais precisamente os seus pressupostos antropológicos que exprimem a sua visão da realidade humana e os seus pressupostos teológicos que consistem na sua interpretação teológica das características ontológicas do ser humano. Interpretação que se dá a partir de uma leitura bíblica panorâmica e da reflexão teológica na história. Essas informações nos fornecerão os subsídios necessários para compreendermos a doutrina da imago Dei em sua teologia e assim nos permitirão chegar na quarta etapa de nosso trabalho, quando veremos os seus posicionamentos. Inicialmente explicitaremos porque a seu ver o homem está numa posição de destaque em relação às demais criaturas, em seguida veremos porque Pannenberg entende Adão como a imago Dei cópia e qual é na sua visão a implicação da imago Dei na existência de Adão. Na segunda parte do quarto capítulo, veremos os motivos que levam Pannenberg a afirmar que Jesus Cristo é a verdadeira imagem de Deus, ou seja, a imagem-modelo. Raciocínio que faz com que na sua antropologia teológica Jesus Cristo seja compreendido como o autêntico homem. Outra questão que levantaremos nesta segunda parte da quarta etapa é a importância que nosso autor dá à condição filial de Jesus, fato que está profundamente ligado na sua compreensão da eficácia salvífica da sua missão ordenada pelo Pai, de reconciliar o mundo. Fazendo com que todo homem através da ação do Espírito seja capaz de desfrutar de uma comunhão amorosa com Deus, e desta forma alcançar o destino que foi determinado em sua criação segundo a imagem divina. / [en] This study seeks through the theological anthropology of Wolfhart Pannenberg, Deepens the content os the doctrine of Imago Dei and systematize it. To achieve such a goal, this work in his introduction will present some informations about the person, the life and the theology of Wolfhart Pannenberg. In the second stage we will get closer our goal doing a historical journey that will aim to present a little like happened the development of the doctrine of the Imago Dei at some moments from the history of the Christian thought. We will begin another stage ,the anthropological thought of our author observing the general lines of his anthropology. More precisely his anthropological presuppositions that express his vision of the human reality and his theological presuppositions that consist of his theological interpretation of the ontological characteristics of the human being. Interpretation that happens from a panoramic reading of the Bible and of the theological reflection in the history. These informations will supply us with the necessary subsidies in order that we understand the doctrine of the Imago Dei in his theology that will enable us to reach the fourth stage of our work when we will see their placements. Initially we will explain the motives in his opinion man is in a position of prominence in relation to other creatures, then we will understand the reason Pannenberg affirm to be Adam Imago Dei copy, and wich is in his point of view the implication of the Imago Dei in Adam’s existence. In the second part of the fourth chapter we will study the motives that take Pannenberg affirm that Jesus Christ is the God’s true image, in other words the image-model. Through this reasoning in his theological anthropology Jesus Christ is understood like the authentic man. Another question that we will raise in this second part of the fourth stage is the importance that our author gives to the condition of Jesus as son of God, Fact that is deeply connected in his understanding of the salvivic efficiency of his mission ordered by the Father, to reconcile the world. Doing that so every men through the action of the Spirit is able to enjoy a loving communion with God, and in this way reach the destiny that was determined in his creation according to the divine image.

Magister Theologiae - MTh / The aim of this research project was to seek a reinterpretation of the Christian motif of 'bearing one's cross'. This motif has been widely criticized by feminist theologians as an instrument that exacerbates the oppression of women, since it encourages self-sacrifice and in this way legitimizes abusive relationships. The research project focuses on Mary Grey's contribution to feminist discourse on atonement as the work of Christ and, more specifically, the symbol of the cross. In general, the problem, which will be addressed in this research project, is how oppressed women should respond to the call in Christian piety "to bear one's own cross". More specifically, the research problem, which will be investigated in this project, may be formulated in the following way: How should Mary Grey's position on a feminist reinterpretation of the doctrine of atonement and the meaning of the cross of Jesus Christ be assessed within the South African Christian context? The study assesses Mary Grey's views within the context of her own work, a feminist reinterpretation of the doctrine of atonement and the meaning of the cross of Jesus Christ in order to establish whether it is internally coherent

Orientador: Marcius Cesar Soares Freire / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-04T16:47:26Z (GMT). No. of bitstreams: 1 Vadico_Luiz_D.pdf: 37535634 bytes, checksum: 76b8dab80a19203607af8ee6ac1d4bc3 (MD5) Previous issue date: 2005 / Resumo: Nesta tese verifico as imagens de Jesus Cristo que foram elaboradas pelo cinema em seu esforço de adaptar esta estória para a sua linguagem. Teria o cinema desenvolvido incidental ou acidentalmente cristologia? Em busca destas respostas analisei detidamente os filmes mais representativos da produção cinematográfica,abarcando o período entre 1895e 2004. Com este objetivo, tive sempre em mente o filme como o principal documento de análise e objeto último de minhas conclusões sem deixar, no entanto, de levar em consideração a percepção de outros críticos e o momento histórico-social da sua produção. Com esta intenção, analiso como se elabora a narrativa, como esta dialoga com os textos evangélicos e com a sociedade que a originou- através da tradição- e como o cinema, adaptando-a as suas necessidades, originou uma nova forma de Cristologia / Abstract: In this thesis, I verify which Jesus images were elaborated by the cinema in its efforts to adapt this story to its own language. Had the cinema developed Christology incidentally or accidentally? In search for alI these answers, I analyzed the most representative movies of the cinematographic production in its very small details, in the period consistent within 1895 and 2004. In my mind, have I always had the movie as the main analysis document and final object of my final conclusions; however, I had considered it alI, the perception of other critics and the social-historical moments of its production. Withal, I analyze how the narrative is elaborated, how this one dialogizes to the gospel texts and to the society in which it was originated - throughout the tradition ¿ and how the cinema, having it adapted to its own needs, created a new way of Christology / Doutorado / Doutor em Multimeios

This thesis considers the development of Quakerism from 1647 to 1700. Changes affecting the movement in this period are often explained as the result of the Quakers' desire for socio-political respectability – that is, their desire to reduce persecution and social exclusion. This thesis does not deny the importance of socio-political factors. However, it argues that they have been exaggerated as a historical force, and that theological factors driving change have been comparatively neglected. The thesis therefore explores the Quakers' desire for 'theological respectability', by examining the scope and impact of their constructive engagement with outsiders. The project begins with an investigation into the Quakers' understanding of their personal experience, noting both continuities and underlying theological changes which cannot be explained in socio-political terms – namely, a changed view of divine immanence, a strengthened group identity, and the loss of a sense of prophetic vocation. The rest of the thesis explains these developments in their theological context. The Quakers' engagement in Christological debate forms the central case-study. Individual chapters examine the Quakers’ earliest Christology, first responses to criticism, the early career of William Penn, the intellectual development of Robert Barclay's Vehiculum Dei, the Quakers' place in the early Enlightenment, and the Keithian controversy. In particular, the need to articulate a positive theology of the Incarnation led the Quakers into conversation with many influential figures outside the movement, which in turn encouraged an increasingly derivative understanding of the Light within and more optimistic view of physical matter. These shifts relate directly to the religious changes explored in the first part of the thesis. This study illustrates the necessity of theological analysis as part of historical investigation and provides a sustained intellectual history of seventeenth-century Quakerism, demonstrating its important contribution to the intellectual landscape of the early Enlightenment.

This dissertation’s guiding question is: What was the impact of Martin Heidegger’s early philosophy on Dietrich Bonhoeffer’s theology? I argue that Heidegger’s analysis of Dasein, his technical term for human existence, provides Bonhoeffer with important conceptual tools for developing his Christology, from which the rest of his theology follows. Part of recognizing Heidegger’s importance to Bonhoeffer involves understanding the latter’s critiques of previous notable philosophers such as Kant, Hegel, Husserl, and Scheler. As Bonhoeffer evaluates these philosophers, they lead to theologically unacceptable positions. Heidegger, in contrast, has come to a theologically profitable understanding of human existence and epistemology. Though there are theologically useful elements in Heidegger’s philosophy, there are elements that require significant alteration, and even rejection. Heidegger recognizes that epistemology must be based on actual human existence, and he can account for the historical continuity of human existence; however, because of Heidegger’s anthropocentric philosophy, he cannot account for God’s transcendence necessary for proper theology. Bonhoeffer then applies the conceptual tools he has appropriated from Heidegger to revelation, Christology, and the church. This eliminates the anthropocentrism that made transcendence impossible, while maintaining the benefits of Heidegger’s philosophy in order to account for Christian existence. Understanding Bonhoeffer’s appropriation of Heidegger is additionally important for understanding Heidegger’s potential relation to theology. This dissertation concludes by placing Bonhoeffer in the context of other theological appropriations of Heidegger. In light of this context and Heidegger’s own understanding of philosophy’s relation to theology, I argue that Bonhoeffer represents one, viable theological use of Heidegger.

Dans son livre Pour que l’homme devienne Dieu (1983), le théologien français François Brune relève, à partir du mystère trinitaire et du témoignage des mystiques d’Occident, la radicalité de la vocation humaine à l’amour. De même que l’incarnation lie indissociablement le créé et l’Incréé en Jésus Christ, tout le genre humain partage avec lui une commune nature humaine et participe à la divinité, selon la doctrine patristique et orthodoxe de la divinisation et le concile de Chalcédoine (451). La notion de personne établit la nécessité d’une participation libre de chacun-e à la vie rédemptrice du Christ. La compénétration des deux natures humaine et divine du Christ et leur déconnection sélective selon le concept de kénose, rend compte de l’existence réellement humaine de Jésus Christ, à la fois souffrante et glorieuse, qui a supporté d’un amour indéfectible les tentations humaines et les conséquences du mal, mais sans jamais y prendre personnellement part. Suite aux réflexions de Brune sur l’être et le devenir en Dieu et sa critique de la christologie de Teilhard de Chardin, nous établirons dans notre perspective critique une interrelation entre les trois modalités (divinisation, amorisation et rédemption) de l’économie unique de glorification de l’humanité et du monde en tant qu’image du dynamisme interne de la divinité Une et Trine. / In his book Pour que l’homme devienne Dieu (1983), the French theologian François Brune notices, from the trinitarian mystery and the testimony of the Western mystiques, the radical aspect of the human appeal to love. According to the Chalcédoine Council, as the incarnation indissociably connects what is created and non-created in Jesus Christ, the whole human gender shares with him a common human nature and takes part in the divinity, according to the patristic and orthodox divinization doctrine. The notion of person establishes the necessity of the free participation of every human being to the salvatory life of Christ. The compenetration of both human and divine natures of Christ as well as their selective deconnection, according to the kénose concept, reveals a really human existence, both suffering and glorified depending on the circumstances, supporting with a sustaining love the human temptations and the consequences of evil. Following Brune’s reflections on the being and becoming in God and his critic of Theilhard de Chardin’s christology, we will establish within our critical perspective an interrelation between the three modes (divinization, amorisation and salvation) of the unique glorification plan of the humanity and the world as an image of the intern dynamism of the Une and Trine divinity.

[pt] Esta pesquisa centra-se no estudo do tema do Kerygma no mundo fragmentado. Busca-se desenvolver o tema a partir da visão do teólogo alemão Jurgen Moltmann. A referida pesquisa visa a interação entre a leitura do Kerygma em Moltmann e suas propostas pastorais às demandas do ser humano pós-moderno. O trabalho se desenvolve em três capítulos que buscam estruturar esta dissertação: no primeiro, descreve-se o declínio da modernidade e o consequente nascimento da pós-modernidade, bem como a configuração existencial do ser humano pós-moderno; no segundo, desenvolve-se a leitura teológica do Kerygma bíblico em Jurgen Moltmann e no terceiro, retomam-se os principais pontos das reflexões dos capítulos anteriores com objetivo de fornecer propostas pastorais kerygmáticas às demandas do ser humano hodierno. A leitura kerygmática do referido teólogo propõe um comparecimento pastoral veiculado através de uma linguagem existencial e relacional, uma cristologia do caminho, materializando ortodoxia em concreta proclamação de vida coerente à situação existencial do ser humano de nossa época. / [en] This research focuses on the study of the subject of the Kerygma in the fragmented world. We seek to develop the theme from the German theologian Jurgen Moltmann s view. This research aims at the interaction between the reading of the Kerygma in Moltmann and pastoral proposals demands of the post-modern human being. The work develops into three chapters that seek to structure this essay: in the first, describes the decline of modernity and the consequent birth of Postmodernity, as well as the human being s existential postmodern configuration; in the second, develops the theological reading of the Kerygma Bible in Jurgen Moltmann; in the third, resumed the main points of reflections of previous chapters in order to provide pastoral proposals Kerygmatics the demands of the human being today. The Kerygmatic reading of that theologian proposes a pastoral attendance broadcasted through an existential and relational language, a Christology of the way, materializing orthodoxy in life coherent proclamation concrete to the existential situation of human beings of our time.