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Doxological counselor training visually mapping an applied systematic theology as an aid for a counseling hermeneutic /Yates, Timothy P. January 1997 (has links)
Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1997. / Includes vita. Includes bibliographical references (leaves 330-335).
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The relationship between "glory" (doxa) and "boldness" (parrhēsia) in 2 Corinthians 3:7-18Jenks, Greg. January 2001 (has links)
Thesis (Th. M.)--Dallas Theological Seminary, 2001. / "Doxa" and "parrhēsia" appear in Greek letters on t.p. Includes bibliographical references (leaves 77-84).
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The glory of the ministry of Jesus ChristFriesen, Isaac I., January 1971 (has links)
Thesis--Basel. / Vita. Bibliography: p. 162-167.
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Doxological counselor training visually mapping an applied systematic theology as an aid for a counseling hermeneutic /Yates, Timothy P. January 1997 (has links) (PDF)
Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1997. / Includes vita. Includes bibliographical references (leaves 330-335).
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Doxological counselor training visually mapping an applied systematic theology as an aid for a counseling hermeneutic /Yates, Timothy P. January 1997 (has links)
Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1997. / Includes vita. Includes bibliographical references (leaves 330-335).
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The Shining Face of Moses: The Interpretation of Exodus 34:29-35 and Its Use in the Old and New TestamentsPhilpot, Joshua 31 December 2013 (has links)
This dissertation constitutes a fresh interpretation of Exodus 34:29-35 and analyzes how the passage is used in both the Old and New Testaments. Chapter 1 is a historical overview of how this passage has been interpreted through the centuries. Chapter 2 provides an exegetical discussion of Exodus 32-34, which makes up the context of the passage in question. Chapter 3 argues that the primarily exegetical problem within this passage, the identification of the meaning of the verbal form of "qrn," is resolved by the recognition that it means "to shine" or "emanate light/rays" as opposed to "had horns" or other interpretations. The function of the entire phrase--"the skin of his face shone"--is fourfold: as a reminder or extension of Yhwh's presence at Sinai, to distinguish Moses in terms of status, to communicate Yhwh's "goodness," and to transition from the rebellion narrative in chapters 32-34 to the building of the tabernacle in 35-40. Knowing the function of the phrase sheds light on the concomitant matter of Moses' veil ("masweh"), which is more akin to a scarf than to a mask, and which functions simply to hide Moses' face when he is uninvolved with his role as mediator because his face was frightening and disturbing to the Israelites. The exegetical study in chapter 3 culminates in an explanation of the theology of Exodus 34:29-35, focusing on God's presence, glory, grace/compassion, and life/light. This thesis is developed in chapter 4, which shows that how certain OT passages highlight the image of a shining face as a theological metaphor for grace and compassion. Many later biblical texts (e.g., Num 6:24-27, portions of the Psalter and the book of Daniel) also echo this language in prayers and songs. In addition, idiomatic expressions about the "face" or the brightness of the face are found in some extrabiblical sources and ANE inscriptions, which confirm and validate the interpretation in chapter 3. Three further texts are examined with relation to the role of Sinai theophanies (1 Kgs 19), the "veiling" of God's presence in the future (Hab 3:1-4), and images of God's eschatological glory (Isa 60:1-5, 19-20). Chapter 5 applies the OT study to the NT, where special attention is given to three passages: the narrative of the transfiguration of Jesus in Matthew 17:1-8, Paul's statements in 2 Corinthians 3:7-18 about the old and new covenants, and the prologue to John's Gospel in John 1:1-18. Chapter 6 summarizes the study and concludes the work.
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Resurrection of beauty for a postmodern church / ThesisHerbert, Brook Bradshaw. 11 1900 (has links)
The purpose of this thesis is to re-assert beauty as a fundamental and essential
value within contemporary Christendom as it exists within a postmodern culture.
Once a strong and meaningful concept within Christian belief, beauty has been lost
over the passage of two millennia. This thesis examines the loss of beauty as a
meaningful concept in western Christian belief, and offers a re-evaluation of the
concept particularly within the postmodern world. Drawing together the fundamental
concerns of postmodern society and the contribution that beauty is able to make from
within the Christian context, this thesis demonstrates that "beauty" speaks to
contemporary concerns and meets its deepest needs. Here, beauty, understood as the
relational aspect of forms conceived by God, and offered to humanity as gift, is shown
to overcome the affective sterility that has overtaken western society as an effect of
enlightenment thought. An examination of the concept of beauty, particularly in the
works of Thomas Aquinas, Jonathan Edwards and Gerard Manley Hopkins serves as a
basis to posit a definition of beauty that is consistent with Christian beliefs without
violating its unique content. Tracing the loss of beauty in western Christian thought
and in western culture at large, and recognising the absence of a similar phenomenon
within the Orthodox and Eastern Catholic Churches, suggests that the genius of these
eastern traditions is their refusal to minimise the notion of "mystery" that stands at the
heart of Christian revelation. The western Church then, is called to refocus on the
centrality of the "mystery" inherent in her life. To this end, contemplation is proposed
as the avenue wherein the believer experiences an intimate and transforming encounter with the Triune God which leads to the fruition of unique personhood that increasingly
takes form as the "beauty of holiness." / Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)
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Bedeutung der Herrlichkeit des Herrn für Ekk-Lesiologie und Gemeindebau : eine biblisch-theologiesche Untersuchung anhand exemplarischer Ekklesiologien des 20.JH. / The meaning of the glory of the lord in ecclesiology and the churchplanting/Churchgrowth : a biblical-Theologiccal examination of selected ecclesiologies of the 20th centuryBrassel, Marianne 06 1900 (has links)
Christ has entrusted mysteries to his church which are essential for its life, teaching and mission
and are to be explored in their meaning. One of it is “the glory of the Lord”. In a variety of ways
the biblical testimony speaks of “the glory of the Lord”, which has revealed itself diversely and at
all times. It has played a central role in God’s encounter with man in the Old and New covenant.
God in his glory took his abode in the temple in order to establish worship. For this reason he let
his glory become man in Jesus and let his glory live in man and in his church by his spirit up to its
completion. The church has been called to the glory of God revealed in Christ. In spite of the broad
biblical basis this term has played only a marginal role in many ecclesiologies until today. In present
churches the glory of the Lord still remains an abstract term for many. It is not differentiated in
any way or recognized in its meaning for the church. For this reason some of the most important
ecclesiologies of the 20th century in German language are examined regarding the meaning and importance
of the glory of the Lord. They are checked regarding its impact for ecclesiology and
church-development. Its role will be compared with that in the bible. The conclusions are meant to
be inspirations and impulses for ecclesiology and for church growth, for church life and community
and for its mission in the world. / Christian Spirituality, Church History & Missiology / M. Th. (Systematic Theology)
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Reclaiming Monergism: The Case for Sovereign Grace in Effectual Calling and RegenerationBarrett, Matthew 16 May 2011 (has links)
This dissertation examines the doctrines of effectual calling and regeneration and argues that the biblical view is that God's saving grace is monergistic - meaning that God acts alone to effectually call and monergistically regenerate the depraved sinner from death to new life - and therefore effectual calling and regeneration causally precede conversion in the ordo salutis, thereby ensuring that all of the glory in salvation belongs to God not man. Stated negatively, God's grace is not synergistic - meaning that God cooperates with man, giving man the final determative power to either accept or resist God's grace - which would result in an ordo salutis where regeneration is causally conditioned upon man's free will in conversion and, in the Calvinist's opinion, would rob God of all of the glory in salvation.
Chapter 1 introduces the monergism-synergism debate by placing it within the contemporary evangelical context. Chapter 1 not only introduces the debate between Calvinists and Arminians but also introduces the recent attempt of modified views to present a via media between the two. Chapter 1 also presents the thesis and explains the parameters and presuppositions of the dissertation.
Chapter 2 examines the doctrine of monergism within the Reformed tradition. Rather than an exhaustive survey, chapter 2 selects some of the most important representatives from the Reformed tradition including: Augustine, John Calvin, the Canons of Dort, and the Westminster Confession. In discussing these figures and confessions, chapter 2 provides the historical and theological context in which the Reformed argued against the synergists of their own day.
Chapter 3 turns to a biblical and theological defense of total depravity and effectual calling. Chapter 3 first begins with a biblical defense of total depravity and spiritual inability, as well as a brief discussion and utilization of Jonathan Edwards' understanding of free will (the freedom of inclination). Chapter 3 then seeks to argue for the thesis presented in chapter 1 by showing from Scripture that the Calvinist view of effectual calling is biblical.
Chapter 4 continues the argument from chapter 3 by focusing in on the doctrine of regeneration. Chapter 4 argues that regeneration is monergistic rather than synergistic, meaning that God's grace in regeneration is not contingent on the will of man to believe but God's grace works alone. Therefore, faith and repentance are the result not the condition of regeneration in the ordo salutis.
Chapter 5 seeks to give an accurate and fair presentation of the Arminian view(s), giving attention to the theological nuances among Arminians. Chapter 5 shows that there is diversity within Arminianism, so that there are those who hold to a "classical Arminian" view and there are those who hold to a Semi-Pelagian view. However, chapter 5 demonstrates that both views end up in the same place, namely, affirming the doctrine of synergism which makes God's grace contingent upon man's will.
Chapter 6 is a biblical and theological critique of the Arminian view. Chapter 6 shows that the Arminian doctrine of synergism is not found in Scripture, contradicts Scripture, and robs God of all his glory in salvation.
Chapter 7 turns from the Arminian view to examine recent modified attempts to pave a middle way between Calvinism and Arminianism. Chapter 7 shows specifically that attempts at a middle way borrow from Arminianism and consequently fall prey to an erroneous interpretation of Scripture. Chapter 7 shows that a middle way is biblically impossible and it also robs God of all his glory in salvation.
Chapter 8 concludes the dissertation by restating the thesis, summarizing the biblical data, and arguing that only the Calvinist view can preserve the glory of God to save sinners.
Three appendixes conclude the dissertation. Appendix 1 examines the Arminian and Calvinist views of the love of God and argues that divine love in Scripture is far more complex than the Arminian makes it out to be. God not only has a universal love for all people but a special, particular, and efficacious love only for the elect. Appendix 2 examines the Arminian and Calvinist views of the will of God and argues once again that the will of God in Scripture is far more complex than the Arminian makes it out to be. Scripture shows, it is argued, that God not only has a moral or preceptive will as well as a will of disposition but also a will of decree by which he effectually ordains all that comes to pass. Appendix 3 looks at the relationship between effectual calling and regeneration in the Reformed tradition and the diversity that exists among the Reformed as to how exactly describe this relationship. Appendix 3 presents and critiques each view, but pays particular attention to Michael Horton's recent proposal for "covenant ontology and effectual calling."
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The glory of the Son in Jonathan Edwards' ChristologyLarsen, Christina N. January 2016 (has links)
No description available.
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