Thesis (M.A.)--Catholic Theological Union at Chicago, 2007. / Vita. Includes bibliographical references (leaves 85-87).

Thesis (M. Div.)--Emmanuel School of Religion, 2004. / Vita. Includes bibliographical references (leaves 88-94).

This study examines the changing patterns of authority both within and between the local Christian communities at the end of the second century and during the third. Amid the general tightening of Church discipline, the most significant development is the expansion and consolidation of a "monarchical" episcopate rather than the monepiseopate. A monarchical bishop is distinguished from one of the latter type by a greater control over the local congregation, a universal acceptance within his community of his position as chief teacher, having the last word on questions of orthodoxy, and the ability to act without the approval of his clergy and laity. The activities and writings of the chief Christian writers during the period under review are considered separately, and there is a section devoted to the relationships between the local Churches. The period commences as the Church begins to emerge from the crisis tfce variegated and largely heretical movement called Gnosticism inflicted upon her. Among the Gnostics, only the Valentinians and the Marcionites formed Churches, as the remainder were gathered (around their teachers) in little groups, usually compared to the philosophical schools, tut also having some similarities with the mystery religion groupings. The general aim was the acquisition of saving knowledge, and the movement was generally characterised by rigid internal divisions, a passionate subjectivity and objection to community discipline, and a belief in secret traditions. Eventually the orthodox communities rejected this entire authority pattern, although the process took longer in Alexandria, where a more refined philosophical Gnosticism exerted considerable influence on Clement, and to some extent on Origen. The organization of the Marcionites was roughly the same as that in the orthodox community at Rome around the middle of the second century, and was quickly bypassed and rejected.

This empirical and theological project researches physical and emotional weakness in the context of spiritual leadership, in order to discover what consequences these impediments have on church development. Selected representatives (national leaders - or at least regional leaders - of Swiss state and free churches) have therefore been interviewed. It was possible to describe four contrasting typologies which describe the different effects of handicapped leaders and to deduce various consequences for the understanding of church leadership and development. This research is an attempt to contribute to a differentiated practice of dealing with physically and emotionally suffering leaders in the field of church development. It can be seen as a first explorative study of the evaluation of institutional practice. / Philosophy, Practical & Systematic Theology / M.Th. (Practical Theology)

Thesis (M.A.)--Colgate Rochester Divinity School, Crozer Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 132-143).

Thesis (M.A.)--Colgate Rochester Divinity School, Crozer Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 132-143).

Thesis (M.A.)--Colgate Rochester Divinity School, Crozer Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 132-143).

This empirical and theological project researches physical and emotional weakness in the context of spiritual leadership, in order to discover what consequences these impediments have on church development. Selected representatives (national leaders - or at least regional leaders - of Swiss state and free churches) have therefore been interviewed. It was possible to describe four contrasting typologies which describe the different effects of handicapped leaders and to deduce various consequences for the understanding of church leadership and development. This research is an attempt to contribute to a differentiated practice of dealing with physically and emotionally suffering leaders in the field of church development. It can be seen as a first explorative study of the evaluation of institutional practice. / Philosophy, Practical and Systematic Theology / M.Th. (Practical Theology)

This thesis examines the role of praying sacred curses as a means of exercising ecclesiastical discipline within the Christian church. Through a brief analysis of selected social issues challenging the church in the United States, Chapter One addresses the question concerning the appropriateness of punitive praying as a means of furthering the Gospel of Christ. The question, “Is it ever right to pray for the failure, destruction or harm of another person, especially when such prayer is made by Christians in the name of God?” guides the subject of this thesis from both theological and ethical perspectives. A word study on seven key Hebrew words used to designate a “curse” in the Old Testament is made in Chapter Two in an effort to provide the necessary background for the New Testament’s concepts and practices undergirding early Church discipline. The utilization of punitive prayers and the utterances of anathemas throughout the New Testament comprise Chapter Three and points to a significant dimension for church theology inside the community of faith. There is also evidence that such ‘killing prayers’ were used to check secular authorities hostile to the witness of the church. Perhaps the most interesting use of the sacred curse comes from the record of Jesus “cursing” a fig tree, which dies as a result. This tree seems to represent both the religious dimension of Israel and the authoritative rule of the state, each characterized by unbelief and a rejection of the message of Jesus. Chapter Four furthers the discussion concerning the ethical basis for a sacred curse, especially as reflected by the Ten Commandments, and more specifically, in the keeping of the Fourth Commandment, the Sabbath. In conjunction with this sense of discipline, the argument is made that the love of God is often exemplified through the exercise of the curse because persons so affected may be drawn to repentance and seek after God as a result. Chapter Five concludes this study with an indictment on modern theology’s seeming failure to address matters of truth in social issues presently impacting both iv church and state in the USA. This chapter calls for the use of the sacred curse on the basis of local church unity and cohesiveness, while recognizing that such unity may be impossible to achieve. Because there may be no consensus inside the church regarding the exercise of a sacred curse, there is most probably no possibility of realizing the power of such prayers as a means of correcting social issues at odds with perceived truths. / Systematic Theology & Theological Ethics / D.Th. (Theological Ethics)

Summaries in Afrikaans and English / Text in Afrikaans / Die tema van hierdie studie toon die kerkbegrip van Cyprianus aan as 'n spanning tussen die kerk as instituut en die kerk van die Gees. Hoofstuk een skets die invloed van Tertullianus as leermeester op Cyprianus. Tertullianus se kerkbegrip getuig self van spanning wat die produk is van 'n verandering van lidmaatskap vanaf die Katolieke kerk na die Montaniste. Tertullianus se kerkbegrip word vanuit twee perspektiewe belig. Eerstens vanuit 'n Katolieke, met 'n fokus op die fundering van die ware kerk en die mag van die kerk om sondes te kan vergewe. Tweedens vanuit 'n Montanistiese, wat die def iniering van die ware kerk en die mag van die kerk om sondes te kan vergewe eksklusief geestelik begrond. Hoofstuk twee skets die milieu waarbinne Cyprianus gearbei het. Dit sluit in 'n biografie van Cyprianus en die Afrika-religie en bevolking. Tweedens word die Europese invloed op Cyprianus se kerkbegrip aangedui. Die invloed van die Romeinse staatkundige model kan duidelik waargeneem word. Die grootste invloed was egter die Roomse kerklike model, weens die dinamika van die Roomse kerk. Hoofstuk drie skets die ekklesiologie van Cyprianus. Die spanning tussen die kerk as 'n instituut en die kerk van die Gees word aangedui deur 'n bespreking van die episkopaat; die betekenis van die biskop; Cyprianus se gesagsbegrip en sy perspektief op die primaat. Cyprianus se Bybelse verbintenis, sowel as die twee historiese lyne, naamlik die Pauliniese lyn en die Petruslyn, plaas sy uitspraak salus extra ecclesiam non est in perspektief. Cyprianus se kerkbegrip is primer 'n ekklesiologie van die Gees. In sy strewe na die eenheid van die kerk vind hy die kerk as instituut egter onontbeerlik. Spanning onstaan in sy poging om 'n sintese tussen die twee te vorm. / The theme of this study reveals the tension to be found between the church as institution and the church of the Spirit, in the ecclesiology of Cyprian. Chapter one shows the influence which Tertullian, as tutor, exerted on Cyprian. The ecclesiology of Tertullian also reveals the tension which is produced by the change of membership from Catholicism to Montanism. Tertullian's ecclesiology is highlighted from two different perspectives. Firstly from a Catholic view, with the focus on the fundamentals of the true church, and the authority and power of the church to forgive sins. Secondly, a Montanist view is proposed, which defines the true church, and the power it yields in forgiving sins, as being exclusively spiritual in nature. Chapter two describes the environment in which Cyprian worked. This includes a biography of Cyprian, as well as the African religion and people. Secondly the European influence is shown on Cyprian's ecclesiology. The influence exerted by the Roman state model is also clearly seen. The major influence though, was exercised by the Roman church model, on account of the dynamics of the Roman church. Chapter three describes Cyprian's ecclesiology. The tension between the church as institute and the church of the Spirit is revealed in a discussion on the episcopacy; the significance of the bishop; Cyprian's view on authority and his perspective on the primacy. Cyprian's biblical connection, as well as the two historical lines, namely the Pauline and Petrine lines, put his salus extra ecclesiam non est pronouncement in perspective. ecclesiology the unity of Cyprian's view is primarily that of a of the Spirit. In his striving towards the church though, he finds the church as institute to be indispensable. Tension develops in his endeavor to form a synthesis between the two. / Christian Spirituality, Church History and Missiology / D. Th.