As Muslims and Christians have encountered each other over the centuries, the nature of the person of Jesus along with His mission and death have regularly been the subject of intense discussion. This is because these global religions teach different Christologies and because Jesus is an important figure to the adherents of both faiths. It is the death of Jesus that is the subject of this thesis. The question that this thesis seeks to answer is: Does the Qur’an deny the crucifixion of Jesus? Part I provides a background on the Jesus of Islam. Part II documents the majority opinion about the crucifixion that is exemplified through the tafsīr of al-Ṭabarī. Part III analyses about twenty minority opinions expressed by medieval Muslim scholars.

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Bibliography: leaves 289-313. A study which takes as its focus five gemstones, each engraved with an image of the Crucifixion and previously dated to the Late Antique period. The study undertakes an examination of the gems' iconographic as well as compositional, physical and epigraphic evidence, and demonstrates the way in which critical information regarding the evolution of the Crucifixion image in Late Antiquity has been seriously obstructed in previous studies through the dismissal, misapplication and misinterpretation of the gems. Focusing on iconography, it presents a revised chronology for the gems, suggesting that only three are Late Antique, the fourth being early Byzantine.

Th. doct.--Histoire de l'art--Upsal, 1993. / Bibliogr. p. 139-171. Index.

Thèse de doctorat : Théologie catholique : Metz : 2006. / Thèse soutenue sur ensemble de travaux. Bibliogr. p. 390-423. Annexes.

The aim of this study is to determine how the metaphor 'being crucified with Christ influences the ethics in Paul's letters. The approach is exegetical. The first purpose was to construct the socio-historical context of the phrase 'being crucified with Christ'. The cross, the modes of crucifixion and the phrase "with" are studied from a socio-historical perspective. It became clear that the cross was reserved as punishment for the lowest classes and the worst criminals. The cross was one of the cruellest and inhuman ways to kill someone. The shame and pain that accompany it was too much to bear. Any person in those times who heard they must be crucified with Jesus, would have been shocked to the core. Detailed exegesis has been done of two Scripture passages. Romans 6:1-14 and Galatians 2: 15-21. The two portions contain the phrase “being crucified with Christ”. The grammatical-historical method of exegesis has been used in the research. The phrase "being crucified with Christ” has then been studied against the background of the whole New Testament, using Scripture to enlighten Scripture, so as to establish the revelation historical development in the Bible. The phrase “being crucified with Christ” has also been studied in the light of the reformed confessions. It has been established that the rest of the scriptural revelation of God and the reformed confessions support the results of the exegesis. The influence of the phrase “being crucified with Christ” on the ethics of Paul has then been established. Three analytical categories were used, namely identity, ethics and ethos. It became clear that the fact that the believer died with Christ should have a great effect on the lie of the believer. His lie can never be the same again. Because God has liberated the believer from the power of sin, the believer should transfer all his allegiance to the one who has set him free. The believer is dead to sin and alive to God. He is no longer a slave to sin. The last chapter explored how these ethical implications of the phrase “being crucified with Christ” should be actualized in the life of the believer. It became clear that by faith the believer lives the new lie, with Christ actually living in him. Through his union with Christ, the believer undergoes transformation that should cause him to walk in newness of life. The Holy Spirit is at work through faith and the fruit of the Spirit should be manifest in the lie of the believer. The fact that the believer has been “crucified with Christ” is a metaphor that Paul uses to shock the believer to the realization that the new life in Christ has a complete impact on every area of the his lie. / Thesis (M.Th. (New Testament))--North-West University, Potchefstroom Campus, 2007.

Thesis advisor: Frederick Lawrence / This dissertation aims at understanding Bernard Lonergan’s understanding of how the passion of Jesus Christ is salvific. Because salvation is of human persons in a community, a history, and a cosmos, the first part of the dissertation examines Lonergan’s cosmology with an emphasis on his anthropology. For Lonergan the cosmos is a dynamic, interrelated hierarchy governed by the processes of what he calls “emergent probability.” Within the universe of emergent probability, humanity is given the ability to direct world processes with critical intelligence, freedom, love, and cooperation with each other and with the larger world order. This ability is not totally undirected. Rather, it has a natural orientation, a desire or eros for ultimate goodness, truth, beauty, and love, i.e. for God. When made effective through an authentic, recurrent cycle of experience, questioning, understanding, judgment, decision, action, and cooperation, this human desire for God results in progress. However, when this cycle is damaged by bias, sin and its evil consequences distort the order of creation, both in human persons and in the larger environment. Over time, the effects of sin and bias produce cumulative, self-feeding patterns of destruction, or decline. In answer to this distortion, God gives humanity the gift of grace. Grace heals and elevates human persons. Through the self-gift of divine, unrestricted Love and the Incarnate Word, God works with human sensitivity, imagination, intelligence, affect, freedom, and community to produce religious, moral, and intellectual conversion, and to form the renewed, renewing community Lonergan calls “cosmopolis” and the body of Christ. Building on this cosmology and anthropology, the second part of the dissertation turns to the culmination of God’s solution to the problem of sin and evil in the suffering and death of Jesus of Nazareth, the Christ, on the cross at Calvary. The cross does not redeem creation by destroying its order, nor does it redeem humanity by revoking its freedom. Rather, the cross redeems the world by working with the order and freedom of creation and humanity to fulfill their natural processes and purposes. Just as from all possible world orders, God chose the order of emergent probability and human freedom, from all possible ways of redeeming that order, God chose the way of the cross. How does the cross redeem a free humanity in a world of emergent probability? For Lonergan, the best way to understand the cross is through the analogy of communication. This communication is in two parts. First, the cross is a communication, primarily, of humanity to God. Lonergan calls this part “vicarious satisfaction.” He takes the general analogy from Anselm of Canterbury’s Cur Deus Homo?. But rather than understanding satisfaction primarily in an economic context of debt (as Anselm does), Lonergan situates it in the higher context of interpersonal psychology: Sin creates a rupture in the relationships between human persons and God, among human persons, and among all parts of creation. Christ’s vicarious satisfaction flows from a non-ruptured relationship. It expresses a perfect concord of the human and the divine, through its threefold communication of (1) a perfect knowledge and love of God and humanity, (2) a perfect knowledge and sorrow for the offense that sin is, (3) and a perfect knowledge and detestation of the evil sin causes. Conceived as a communication in the context of ruptured interpersonal relationships, Lonergan’s analogical understanding of the cross as vicarious satisfaction avoids Anselm’s understanding’s tendency to be misinterpreted as “satispassion” or “substitutionary penal atonement.” The other major part to Lonergan’s analogy of the cross as communication is called the “Law of the Cross.” While vicarious satisfaction is mainly Christ’s achievement prescinding from the cooperation of human freedom in a world of emergent probability, the Law of the Cross proposes that Christ’s crucifixion is an example and an exhortation to human persons. On the cross, Jesus wisely and lovingly transforms the evil consequences of sin into a twofold communication to humanity of a perfect human and divine (1) knowledge and love for humanity and (2) knowledge and condemnation of sin and evil. This twofold communication invites a twofold human response: the repentance of sin and a love for God and all things. This love and repentance form a reconciled relationship of God and humanity. Furthermore, when reconciled with God, a human person will tend to be moved to participate in Christ’s work by willingly taking on satisfaction for one’s own sin as well as the vicarious satisfaction for others’ sins. Such participatory vicarious activity invites still other human persons to repent and reconcile with God and other persons, and furthermore to engage in their own participatory acts of satisfaction and communication. Thus, Christ’s own work and human participation in his work are objective achievements as well as moving or inspiring examples. However, while Christ’s work and our participation are moving, their movements do not operate by necessity. Nor are the appropriate human responses of repentance, love, personal satisfaction, and vicarious satisfaction in any way forced upon human persons. Consequently, the cross as communication operates in harmony with a world of emergent probability and in cooperation with human freedom. With the cross as communication, redemption is reconciliation, a reconciliation that spreads historically and communally by human participation in the divine initiative. This is God’s solution to the problem of evil, according to Lonergan. Because God wills ultimately for human persons to be united to God and to all things by love, God wills freedom, and God allows the possibility of sin and evil. But sin and evil do not please God. Out of infinite wisdom, God did not do away with evil through power, but converted evil into a communication that preserves, works with, and fulfills the order of creation and the freedom of humanity. / Thesis (PhD) — Boston College, 2008. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis (M.Th. (New Testament))--North-West University, Potchefstroom Campus, 2007.

The aim of this study is to determine how the metaphor 'being crucified with Christ influences the ethics in Paul's letters. The approach is exegetical. The first purpose was to construct the socio-historical context of the phrase 'being crucified with Christ'. The cross, the modes of crucifixion and the phrase "with" are studied from a socio-historical perspective. It became clear that the cross was reserved as punishment for the lowest classes and the worst criminals. The cross was one of the cruellest and inhuman ways to kill someone. The shame and pain that accompany it was too much to bear. Any person in those times who heard they must be crucified with Jesus, would have been shocked to the core. Detailed exegesis has been done of two Scripture passages. Romans 6:1-14 and Galatians 2: 15-21. The two portions contain the phrase “being crucified with Christ”. The grammatical-historical method of exegesis has been used in the research. The phrase "being crucified with Christ” has then been studied against the background of the whole New Testament, using Scripture to enlighten Scripture, so as to establish the revelation historical development in the Bible. The phrase “being crucified with Christ” has also been studied in the light of the reformed confessions. It has been established that the rest of the scriptural revelation of God and the reformed confessions support the results of the exegesis. The influence of the phrase “being crucified with Christ” on the ethics of Paul has then been established. Three analytical categories were used, namely identity, ethics and ethos. It became clear that the fact that the believer died with Christ should have a great effect on the lie of the believer. His lie can never be the same again. Because God has liberated the believer from the power of sin, the believer should transfer all his allegiance to the one who has set him free. The believer is dead to sin and alive to God. He is no longer a slave to sin. The last chapter explored how these ethical implications of the phrase “being crucified with Christ” should be actualized in the life of the believer. It became clear that by faith the believer lives the new lie, with Christ actually living in him. Through his union with Christ, the believer undergoes transformation that should cause him to walk in newness of life. The Holy Spirit is at work through faith and the fruit of the Spirit should be manifest in the lie of the believer. The fact that the believer has been “crucified with Christ” is a metaphor that Paul uses to shock the believer to the realization that the new life in Christ has a complete impact on every area of the his lie. / Thesis (M.Th. (New Testament))--North-West University, Potchefstroom Campus, 2007.

The dissertation draws largely on the Old Testament to examine the function of the veil as a means of determining the reason for its rending (Matt 27:51a), as well as the association of the veil with the heavenly firmaments in Second Temple and Rabbinic Judaism. These key elements are incorporated into a compositional exegesis of the rending text in Matthew, with some consideration given to parallel texts as well. I am concluding that the rending of the veil is an apocalyptic assertion like the opening of heaven. What follows, then, is the content of what is revealed drawn largely from apocalyptic images in Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning function of Christ's death allowing accessibility to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: "God with us." This underscores the significance of Jesus' atoning death in the first gospel.