Thesis (M. Div.)--Emmanuel School of Religion, 2004. / Vita. Includes bibliographical references (leaves 43-48).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaf 68).

The thesis aims to demonstrate the existence of two distinct strands of development within the soteriological thinking of the eastern fathers, strands which have sometimes been identified due to their use of similar terminology. It is argued that one tradition, represented in the thesis by the so-called catechetical 'school' of third century Alexandria, frames its understanding of salvation within the conceptuality provided by contemporary philosophical thought in an effort to accomodate the Christian gospel to the ears of its hearers. Here salvation is presented as the liberation of the human soul to participate through contemplation and disciplined ascent in the realm of ideas and reason. The christology inherent within this tradition is, we argue, unable to affirm either the full divinity or the full human integrity of the Saviour. The theme of a proper <i>incarnation </i> or <i>inhomination</i> of the divine Logos is not vital to the essentially subject-centred model of salvation adhered to. A contrast is drawn between this view of salvation as the <i>deification</i> of man on the one hand, and another model which, whilst employing the language of <i>deification</i> to describe what takes place in the salvation of man, nevertheless views the matter wholly differently. The theology of Irenaeus of Lyons and Athanasius of Alexandria is examined with a view to showing that for them salvation is inseparable from a proper <i>inhomination</i> of the divine Logos or Son, consisting, as they believe it does, in the assumption of human nature to participate in the life of God in the mediatory person of the Son. This radical involvement of God himself in the life of man is confessed unashamedly, notwithstanding its offensiveness to the sensibilities of greek thought. It is considered to be the irreducible heart of the Christian gospel, and the dogmatic starting point for a truly Christian theology. It is concluded that there are indeed two very different soteriological traditions here, and that they are bound up with two different christologies, and ultimately with two different methodologies. Hence the not infrequent bracketing together of these various theologians as common exponents of a 'greek' interpretation of salvation is a dangerous oversimplification which does little justice to the reality of the situation.

Abstract of Thesis (Ph. D.)--University of Illinois, 1923. / Vita.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaf 68).

Thesis (M. Div.)--Emmanuel School of Religion, 2004. / Vita. Includes bibliographical references (leaves 43-48).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaf 68).

Gregory was the first monk to be pope; proverbially, he would have preferred to have remained a monk; the audience he addressed was almost always made up of monks. However, no sustained attempt has been made to establish the contexts for Gregory as a monastic writer. The thesis represents an initial attempt to do so, and in particular, to question the image of Gregory as a monk unable to cope with the assumption of episcopal power. The sources principally chosen for study are as follows: Augustine's Praeceptum; Cassian's Institutes and Conferences; the writings of the early Lerins circle; the Sermons and Rules of Caesarius of Aries; the Rule of St. Benedict, together with the Rules of the Master and Eugippius of Lucullanum. The thesis has been structured as a series of comparisons between these texts, and the situations in which they were produced, with Gregory's writings and his situation in late sixth century Rome. Gregory's ecclesial and eschatalogical perspectives, to which he adhered before papal election, are seen to set him apart from earlier monastic writers, and into confrontation with contemporary ascetics and clerics, the Roman clerical establishment in particular. These aspects of Gregory's thought are related to his rhetorical performance, and the voice he develops is compared to those of earlier ascetics. It is argued that the central concern of the texts considered is that of language: western ascetic projects are seen to focus on holiness of rhetoric, especially in the sixth century. In choosing to speak and write primarily as an exegete, Gregory signalled that he did not wish to contribute to the Gaulish or Italian monastic cultures developing around written Rules. He was concerned instead to articulate a personal holy authority.

Thesis (doctoral)--University of Otago, 1979.

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