Thesis (Ph. D.)--University of Wisconsin--Madison, 1968. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves [520]-660).

Thesis (M.A.)--Cincinnati Bible College & Seminary, 1997. / Abstract and vita. Includes bibliographical references (leaves 408-432).

Thesis (S.T.M.)--Concordia Seminary, 1989. / Includes bibliographical references (leaves 119-124).

Thesis (M. Div.)--Western Evangelical Seminary, 1968. / Includes bibliographical references (p. [61]-65).

Thesis (M. Div.)--Western Evangelical Seminary, 1968. / Includes bibliographical references (p. [61]-65).

Submitted to the Faculty of Arts in partial fulfilment of the requirements for the degree of Doctor of Theology in the Department of Religion Studies at the UNIVERSITY OF ZULULAND, 2008. / After a brief introduction, a new translation of De Legibus II, and prolegomenal remarks, the commentary discusses in Cicero's sequence: how place connects to ancient times and traditions (4), God's Law and his judgment on human laws (5-6), tension between Roman religion and Greek philosophy (7), and the setting forth of Cicero's code of religious law (8), the code covers whom to worship (9), the power of Cicero's own priesthood (10), religion and political unity (11), social justice and religious rites (12), Cicero's digression on a turf-war between augurs and pontifices and priestly responsibility for religious law alone (13), the rites of death (14), and the prospect of immortality (15). Excursuses within the commentary include: holy reason as imago Dei in humans; dialogists' family and friendship; legitimacy of law in Confucianism; the supreme God and His/Its relation to lesser deities, especially Minerva; hyperphilologism and ancient holist theology (hence reference to current African philosophy and theology and to modern religious traditions). Cicero's anti-Platonism/anti-utopianism. parallel Confucian-Mohist enmity, and the common substrate of family and family rite; mistaking propriety for agnosticism and tacit knowing for unbelief; reliability of the canonical texts; the sages' descendants and classical explicators; tyranny as the sin of parricide: Roman priesthoods with reference to the religious power of women; family religious rites; the augural priesthood and its liberationist implications. Selected interpretive issues meriting further enquiry follows: the integrity of theology in DL2 and aspects of classical Confucianism; Cicero's theological language and the use of translations; theological anti-totalitarianism in Cicero and his contemporary Han Dynasty Confucians; scholarly contempt for Cicero and its civic-theological implications: late-dating of DL as buttress of its civic-theological character; lsocrates as anti-Platonic paradigm of theological political praxis; the distinctiveness of our sages over against mediaeval philosophical theology in the West and China; and anti-imperialist theology in Viet Nam and Cicero's Philippics. The conclusion offers encouragement in civic-theological resistance to tyranny, the role of humane reason in theology and the present applicability of aspects of the theology of Cicero and that of Confucius.

Thesis (D. Min.)--Logos Evangelical Seminary, 2005. / Vita. Includes bibliographical references (leaves 361-374).

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.

This dissertation has attempted to define Paul's concept of holiness and how he develops and applies the concept in his letters. This task has focused on Pauline theology, conducting an in-depth exegetical study on various Pauline epistles. All texts on holiness which occur in all thirteen Pauline epistles are examined and discussed. Chapter 1 begins with a question on how Paul, as a Pharisee, might have reevaluated the concept of holiness through the Christ event. This chapter briefly covers the history of research on the concept of holiness in Pauline epistles. Chapter 2 surveys the Old Testament concept of holiness, focusing on the word "holiness." This survey examines the conceptual meaning of the word in the nature of God and in the ritual setting, and also the common definition for the descriptive usage in persons and things. Chapter 3 examines the pharisaic concept of holiness, and compares this with the concept in the Old Testament. Chapter 4 defines the concept of divine holiness. This concept is subdivided into two aspects: the holiness of God manifested in believers (Rom 6:19-22; Eph 4:24; 1 Thess 3;13; and 2 Thess 2:13), and the holiness of Christ (Rom 1:4; 1 Cor 1:30; and Col 1:9-22). For the in-depth exegetical study, Romans 6:19-22 is mainly covered. Chapter 5 analyzes the concept of holiness in man. First, Paul's addressing believers and the church as 'holy ones' is discussed. Second, Paul's teaching on how God willed and made them to be holy (Rom 15:16; 1 Cor 1:2; 3:17; 6:11; 7:14; 2 Cor 7:1; Eph 1:4; 2:21; 5:25-27; 1 Thess 4:3-7; 5:23; and 2 Tim 2:21) is examined. Chapter 6 observes Paul's extensive application of the word, "holy" to things other than man or God. Paul has applied the word "holy" to the Scripture (Rom 1:2), the Law (Rom 7:12), the living sacrifice (Rom 12:1), human body and spirit (1 Cor 7:34), kiss (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; and 1 Thess 5:26) and God's created foods (1 Tim 4:4-5). Finding the descriptive meaning of the word "holy" has focused so that the common understanding of the concept may be derived for the extensive usage. Chapter 7 concludes with the summary of the concept of holiness. Further research has been suggested for possible implications in Paul's overall theological thought. This work suggests that through the Christ event, Paul has reevaluated the concept, especially from his Pharisaic understanding. For Paul, God's holiness is one of the most important of the divine attributes along with righteousness, love, and faithfulness, and he assumed this for his preaching and teaching as a foundational factor. Paul refers to either divine holiness that has been manifested to believers through Christ or the holiness accomplished in believers through divine activity. He states that believers are established without blame, salvation has been secured, and a new humanity has been created in the likeness of God. He exhorts believers to pursue a life of holiness, demonstrating and perfecting holiness as they reflect God's moral purity in their lives and hearts. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Thesis advisor: John F. Baldovin / This dissertation is about three key moments in the developing theology of the Church's holiness and sinfulness in the twentieth century: the ressourcement movement of the 1930's-50's, Vatican II, and the pontificate of John Paul II. Chapter One discusses the contributions of these six early-twentieth century theologians: (a) Emile Mersch ---Church as Mystical Body of Christ (b) Henri de Lubac ---the paradoxes in understanding the Church as in time and beyond time (c) Hans urs Von Balthasar ---the Church as covenant (d) Yves Congar ---the scandal of division in the Church and the image of the Church as the People of God (e) Karl Rahner---the Church as sacrament for the World (f) Charles Journet ---the Holy Spirit as the formal cause of the Church Chapter Two discusses the influence of the theologians examined in Chapter One on specific passages in Vatican II's document on the Church, Dogmatic Constitution on the Church, Lumen Gentium (1964). Chapter Three shows how Pope John Paul II further advanced the understanding of the Church's holiness and sinfulness in his millennial program which included two documents, Tertio Millennio Adveniente (1994) and Novo Millennio Ineunte (2001) and a public apology on March 12, 2000 for the sins of the members of the Church. The Conclusion argues that John Paul II's apology was the fruit of a century of theological reflection on the nature and mission of the Church that began with ressourcement theology and was advanced by the convocation of Vatican II and its subsequent documents, particularly Lumen Gentium. Additionally, there is a discussion of the agenda for further theological investigation in the twenty-first century that these three twentieth-century moments suggest. / Thesis (STD) — Boston College, 2012. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.