This study explains the eschatology of the present in liberation terms. Chapter two looks at the Old Testament and New Testament eschatological elements. Chapter three explains that liberation theologians are using Marxism's social analysis for the pursuit of the New World. Chapter four explains that God's action in the course of history and Jesus Christ's deeds are means of liberating human being from economic, political and social oppression; therefore God the Creator and Jesus the Liberator are the content ofliberation eschatology. The fifth chapter explains that there is an interface between practise and theory. By putting our faith into action through revolution, love and struggle we can create a New World. In short, this study explains how liberation theologians close the gap between christian eschatology and the Marxist hope of Utopia by using the biblical message of liberation and Marxist social analysis, and find an eschatology of the present in liberation terms / Theology / M.Theology

This study explains the eschatology of the present in liberation terms. Chapter two looks at the Old Testament and New Testament eschatological elements. Chapter three explains that liberation theologians are using Marxism's social analysis for the pursuit of the New World. Chapter four explains that God's action in the course of history and Jesus Christ's deeds are means of liberating human being from economic, political and social oppression; therefore God the Creator and Jesus the Liberator are the content ofliberation eschatology. The fifth chapter explains that there is an interface between practise and theory. By putting our faith into action through revolution, love and struggle we can create a New World. In short, this study explains how liberation theologians close the gap between christian eschatology and the Marxist hope of Utopia by using the biblical message of liberation and Marxist social analysis, and find an eschatology of the present in liberation terms / Theology / M.Theology

林豔. / 論文(哲學博士)--香港中文大學, 2007. / 參考文獻(p. 170-191). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (p. 170-191). / Lin Yan.

Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / Reading the creation narratives in Genesis 1 and 2, one encounters two totally different renditions. The two creation narratives agree that God created the universe and that God blesses his creation in abundance. But why did the Hebrews need two creation stories so different in style? Gen. 1-2:4a seized my interest and I wanted to explore not only the milieu in which it was written, but also to read it against the creation narratives of the ancient Near East. The research was done religioushistorically. An insight had to be gained in the function and role of mythology within a cultural system and after distinguishing between folk sagas, legends and myths, different types of myths, as well as some perspectives on myths had to be investigated. Creation themes such as creation by birth, by struggle or victory, by action or activity as well as creation through the spoken word were encountered in the various creation narratives studied. Ancient Near East cosmogonies such as the variety of Egyptian cosmogonies, as well as Mesopotamian creation epics have been considered. Hittite myths were also considered, but here the result was the discovery of an extended pantheon with virtually no creation references. Thereafter I have concentrated on the cosmogony of the Hebrew Bible and the position, structure and understanding of Gen. 1-2:4a. Most creation stories revert to bloody violence between the gods. The God of the Hebrews is a God of order – from chaos he creates more than order, he creates beauty. The subsequent survey of the conception of humankind in the near Ancient East, proved to be varied as well as interesting, some with remarkable parallels. My interest was extended to placing the creation narrative of Gen. 1-2:4a in the modern era, by attempting to gain insight into the “Big Bang” theory, as well as Creationism and Evolution movements. Many motives were deducted by the research, but the idea of God creating in a “Godly” manner (bārā') and not merely give order to pre-created creations through struggle was unique. Human beings were created as the pinnacle of creation, and made to live in a relationship with their Creator.

German text / Gelebte Ökumene wird, als Zeichen christlicher Glaubwürdigkeit, in unserer postmodernen und postsäkularisierten Gesellschaft gefordert. Die dogmenorientierten Bemühungen zur Ökumene scheinen in die Krise geraten zu sein. Es bedarf es der Suche nach Grundlagen für ökumenische Spiritualität, für die sich der Schöpfungsglaube, als von den großen Konfessionen geteiltes Glaubensgut, anbietet. Um Schöpfungstheologie und -spiritualität als zusammengehörige Elemente wahrnehmen zu können, wird in dieser Dissertation das Weltanschauungsmodell Wrights verwendet, welches durch Waaijmans Aspekt der Umformung ergänzt wird. Konfessionell geprägte Schöpfungstheologien werden in den Kategorien Story und Antworten auf weltanschauliche Schlüsselfragen analysiert. Dies bildet die Basis für eine Synthese, im Sinne der Hermeneutik des differenzierten Konsenses, zu einer ökumenischen Schöpfungstheologie. Konfessionelle Schöpfungsspiritualitäten werden in den Kategorien Symbol und Praxis dargestellt und in einem emergent-synthetischen Entwurf, auf der Basis der ökumenischen Schöpfungstheologie, zu Perspektiven für ökumenische Schöpfungsspiritualität weiterverarbeitet. Die so aufgezeigte schöpfungstheologisch-ökumenische Weltanschauung, bietet eine mögliche Grundlage für ökumenische Spiritualität. / Christian Spirituality, Church History & Missiology / M. Th. (Christian Spirituality)

German text / Gelebte Ökumene wird, als Zeichen christlicher Glaubwürdigkeit, in unserer postmodernen und postsäkularisierten Gesellschaft gefordert. Die dogmenorientierten Bemühungen zur Ökumene scheinen in die Krise geraten zu sein. Es bedarf es der Suche nach Grundlagen für ökumenische Spiritualität, für die sich der Schöpfungsglaube, als von den großen Konfessionen geteiltes Glaubensgut, anbietet. Um Schöpfungstheologie und -spiritualität als zusammengehörige Elemente wahrnehmen zu können, wird in dieser Dissertation das Weltanschauungsmodell Wrights verwendet, welches durch Waaijmans Aspekt der Umformung ergänzt wird. Konfessionell geprägte Schöpfungstheologien werden in den Kategorien Story und Antworten auf weltanschauliche Schlüsselfragen analysiert. Dies bildet die Basis für eine Synthese, im Sinne der Hermeneutik des differenzierten Konsenses, zu einer ökumenischen Schöpfungstheologie. Konfessionelle Schöpfungsspiritualitäten werden in den Kategorien Symbol und Praxis dargestellt und in einem emergent-synthetischen Entwurf, auf der Basis der ökumenischen Schöpfungstheologie, zu Perspektiven für ökumenische Schöpfungsspiritualität weiterverarbeitet. Die so aufgezeigte schöpfungstheologisch-ökumenische Weltanschauung, bietet eine mögliche Grundlage für ökumenische Spiritualität. / Living ecumenism is vital today in our postmodern and postsecularised society, in order for us to have credibility as Christian Church. Dogma-oriented attempts to establish ecumenical accord appear to be in a crisis. It is now necessary to search for a foundation of an ecumenical spirituality, and it seems that belief in creation is particularly suitable since it is shared by the established churches. In order to understand creation theology and spirituality as interdependent elements, this dissertation will apply Wright's worldview model, complemented by the aspect of transformation as identified by Waaijman. Denominational creation theologies will be analysed in the categories Story and Answers to Key Worldview Questions. This will provide the basis for a synthesis, in the sense of the hermeneutics of the differentiated consensus, for an ecumenical creation theology. Denominational creation spiritualities will be presented in the categories Symbol and Practice and developed in a step further, through an emergent synthesis related approach and on the basis of an ecumenical creation theology, to present perspectives for an ecumenical creation spirituality. The thus described worldview based on creation and ecumenical theology offers a potential foundation for an ecumenical spirituality. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)