This paper compares the theology and praxis of Canadian Mennonite giving to the biblical texts of Paul’s collection for Jerusalem, particularly 1 and 2 Corinthians. It is based on interviewing Mennonite donors and fundraisers, and using the resulting issues about giving to probe the Pauline texts for practical details about asking for money and donating money. The paper suggests how Pauline theology and praxis might further inform giving and fundraising in the Mennonite church.

The soteriology of the English 14th century mystic Julian of Norwich moves in the direction of a hope for universal salvation. The ground for this hope is established through Julian’s appropriation of the doctrine of the soul’s creation in the image of God, the imago dei. Previous studies have primarily focussed on Augustine’s influence on Julian’s use of the imago dei doctrine. While this has been fruitful, in order to better grasp the nuances of Julian’s anthropology and soteriology, it is essential to also attend to Cistercian influences. In particular, William of St. Thierry’s notion of the will that remains godly in spite of sin and Aelred of Rievaulx’s writing on friendship provide important background to the development of Julian’s soteriology. Interestingly, Julian very rarely explicitly mentions the term image of God. However, in her use of the Middle English word kynd, Julian clearly invokes the doctrine of the imago dei. Further, the doctrine of the imago dei powerfully informs her imagination such that the trope of image may be seen behind important theological developments such as the correspondence between the human and the divine and her notions of what is potentially occurring in the process of contemplation. Close attention to the image tropes that structure Julian’s contemplation and her various usages of the word kynd reveals the complexity of Julian’s adaptation of the doctrine of the imago dei and elucidates the ground of her soteriology.

This paper compares the theology and praxis of Canadian Mennonite giving to the biblical texts of Paul’s collection for Jerusalem, particularly 1 and 2 Corinthians. It is based on interviewing Mennonite donors and fundraisers, and using the resulting issues about giving to probe the Pauline texts for practical details about asking for money and donating money. The paper suggests how Pauline theology and praxis might further inform giving and fundraising in the Mennonite church.

The soteriology of the English 14th century mystic Julian of Norwich moves in the direction of a hope for universal salvation. The ground for this hope is established through Julian’s appropriation of the doctrine of the soul’s creation in the image of God, the imago dei. Previous studies have primarily focussed on Augustine’s influence on Julian’s use of the imago dei doctrine. While this has been fruitful, in order to better grasp the nuances of Julian’s anthropology and soteriology, it is essential to also attend to Cistercian influences. In particular, William of St. Thierry’s notion of the will that remains godly in spite of sin and Aelred of Rievaulx’s writing on friendship provide important background to the development of Julian’s soteriology. Interestingly, Julian very rarely explicitly mentions the term image of God. However, in her use of the Middle English word kynd, Julian clearly invokes the doctrine of the imago dei. Further, the doctrine of the imago dei powerfully informs her imagination such that the trope of image may be seen behind important theological developments such as the correspondence between the human and the divine and her notions of what is potentially occurring in the process of contemplation. Close attention to the image tropes that structure Julian’s contemplation and her various usages of the word kynd reveals the complexity of Julian’s adaptation of the doctrine of the imago dei and elucidates the ground of her soteriology.

Work occupies a significant part of our lives, and yet it is often not given sufficient attention. Certainly there is much consideration given to finding a career, and succeeding in work, but not enough to how our work affects and defines us as human beings. The default Christian position has been that we must find our vocation, what we have been called by God to do, and that will result in satisfying meaningful labour. However, vocation has not necessarily led us to be more satisfied in our work, or to solve the many issues related to work. This thesis suggests that we may find a new method of understanding our work by returning to some important themes of Christian faith. The resurrection of Jesus Christ gives us a hope for the future, and allows us to reconsider our place within the narrative of history. Along with resurrection, the hope of new creation gives us a goal to work towards and a future existence which we may anticipate in the present. This anticipation of the future can change how we work, and give us reason to reconsider our understanding of our work in the present.

Luke 8:1-3 is the only explicit indicator in scripture that Jesus receives financial provision during his ministry. Interestingly, the donors are wealthy women. From a social historical perspective who are these women who travel with Jesus and the Twelve? Is it possible for women in first century Palestine to have finances at their disposal? What is the significance of Luke recording that women provide for Jesus out of their own means and how does this square with Luke's understanding of discipleship as a call to leave everything? The thesis at hand explores the answers to these questions using a social historical and narrative critical approach in an attempt to recognize the implications and significance of the pericope for the women in 8:2-3, Jesus and his ministry,and Luke and his audience. In summary, it finds that the actions of the women as traveling companions of a rabbi and financial providers, but not patrons, reflect a radical departure from the religious, social, and political norms of early first century society. They play a significant role both historically and within the narrative as committed disciples who remain with Jesus throughout his ministry from Galilee to Jerusalem and as witnesses to the crucifixion, entombment, and resurrection.

Work occupies a significant part of our lives, and yet it is often not given sufficient attention. Certainly there is much consideration given to finding a career, and succeeding in work, but not enough to how our work affects and defines us as human beings. The default Christian position has been that we must find our vocation, what we have been called by God to do, and that will result in satisfying meaningful labour. However, vocation has not necessarily led us to be more satisfied in our work, or to solve the many issues related to work. This thesis suggests that we may find a new method of understanding our work by returning to some important themes of Christian faith. The resurrection of Jesus Christ gives us a hope for the future, and allows us to reconsider our place within the narrative of history. Along with resurrection, the hope of new creation gives us a goal to work towards and a future existence which we may anticipate in the present. This anticipation of the future can change how we work, and give us reason to reconsider our understanding of our work in the present.

Luke 8:1-3 is the only explicit indicator in scripture that Jesus receives financial provision during his ministry. Interestingly, the donors are wealthy women. From a social historical perspective who are these women who travel with Jesus and the Twelve? Is it possible for women in first century Palestine to have finances at their disposal? What is the significance of Luke recording that women provide for Jesus out of their own means and how does this square with Luke's understanding of discipleship as a call to leave everything? The thesis at hand explores the answers to these questions using a social historical and narrative critical approach in an attempt to recognize the implications and significance of the pericope for the women in 8:2-3, Jesus and his ministry,and Luke and his audience. In summary, it finds that the actions of the women as traveling companions of a rabbi and financial providers, but not patrons, reflect a radical departure from the religious, social, and political norms of early first century society. They play a significant role both historically and within the narrative as committed disciples who remain with Jesus throughout his ministry from Galilee to Jerusalem and as witnesses to the crucifixion, entombment, and resurrection.

This study explores the connections between justice understood biblically, and restorative justice. Restorative justice theory has argued that its foundational principles and its forms of practice draw directly from the taproot of biblical justice. This study argues that biblical justice as conceived by restorative justice is incomplete. More, the primary theological and biblical work in the field has not drawn the connections to the way restorative justice is practiced. This study argues that judgment and forgiveness are essential components of biblical justice that are missing from discussions of restorative justice. It concludes by drawing some of the implications of incorporating judgment and forgiveness for restorative justice practice by suggesting language that can be used by mediators. Chapter 1 outlines the main principles of restorative justice and describes the ways in which these principles were initially grounded on a description of biblical justice. The ways in which recent writing about restorative justice has identified an apparent loss of vision are explored, a loss that flows from a theological grounding that has failed to adequately reflect the fulness of biblical justice. Chapter 2 explores the main themes of biblical justice. Drawing connections between biblical understandings of peace, covenant, and justice, it discusses the ways in which restitution, vindication, vengeance, retribution, punishment, mercy, judgment, and forgiveness are all constitutive of a full understanding of biblical justice. Finally this understanding of justice is described as central to repentance and reconciliation. Chapter 3 draws the connections between biblical justice and restorative justice. Arguing that biblical justice is a justice for the nations, that it is what justice ought to be, the role that judgment and forgiveness can play within restorative justice is described. Chapter 4 connects the discussion to the work that mediators do in restorative justice. Offering potential language for restorative justice practitioners, it seeks to find ways for the biblical and theological discussion to influence their work with victims and offenders. Chapter 5 draws the argument together, and identifies the necessity of restorative justice programmes remaining rooted in the church so as to retain the courage and creativity to continually experiment with new forms of practice.

This study offers a critical assessment of Letty Mandeville Russell’s contributions to feminist theology with a view to gleaning wisdom for Muslim women who also wrestle with the issue of justice for women. As a liberation theologian, Russell’s definition and construction of feminist theology is based on two elements: commitment to Christianity and strong advocacy of feminism. Russell believes that in human communities, marginalized people, particularly women, are kept down and disempowered in society, history, and the church. Russell recognizes tradition as the key challenge for feminists and she struggles with “all oppressive expressions of Christian tradition.” She notes the androcentric and sexist elements of the Bible, but she refuses to leave the church. Rather, her attempt is to proclaim the “prophetic- messianic” message of the gospel while advocating a critical approach to the biblical text. Thus this thesis will explore the question: Is it possible to reconstruct a theology in a systematic way that is faithful to religious convictions while advocating feminism. In addition to Russell’s books and articles, which form the primary sources for this study, two other Christian feminists (Fiorenza and Harder) will be drawn into the discussion in order to further illuminate the various building blocks that women use to link faith and feminism. Chapter one provides a background for the feminist movement and introduces feminist theology, in order to position Russell within the wide spectrum of feminist theologians who attempt to reconcile their Christian faith and their convictions and vision for women. Chapter two looks Russell’s claim that she is both Christian and feminist. Russell’s definition of feminism, faith, and their inter-relationship will be illuminated as a key to her identity as a feminist theologian. The chapter shows not only how Russell understands these two commitments, often understood as contradictory, but also shows how Russell’s roots in liberation theology have aided her in building a bridge between faith and feminism. Chapter three deals with the methodology that Russell uses to build a bridge between faith and feminism. She proposes a process of action-reflection in which women gain a new understanding of faith and add new perspectives to Christian theology. Chapter four analyzes Russell’s contributions in dealing creatively and faithfully with tradition while being both a Christian and a feminist. She proposes a paradigm shift for the community that does theology; a shift from a paradigm of domination to a paradigm of partnership. She believes that through this shift, all marginalized people, including women, can find their own voices and thus be included in the promises of God to his people. The concluding chapter, chapter five, offers a grandstand view of all of the building blocks that Russell uses to construct a bridge between faith and feminism, thus making apparent how it is possible to advocate feminism and also be committed to Christianity. At the same time, this chapter will also consider whether the same building blocks can be used to build the same kind of bridge for Muslim women.