Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves 83-89).

Thesis (M.A.)--Trinity International University, 2001. / Abstract. Includes bibliographical references (leaves 221-239).

Thesis (M.A.)--Trinity International University, 2003. / Abstract. Includes bibliographical references (leaves 93-98).

Thesis (M.C.S.)--Regent College, Vancouver, BC, 2001. / Abstract and vita. Includes bibliographical references (leaves 195-200).

Thesis (M.A.)--Trinity International University, 2001. / Abstract. Includes bibliographical references (leaves 221-239).

Thesis (M.A.)--Trinity International University, 2003. / Abstract. Includes bibliographical references (leaves 93-98).

Thesis (M.C.S.)--Regent College, Vancouver, BC, 2001. / Abstract and vita. Includes bibliographical references (leaves 195-200).

This dissertation examines Irenaeus of Lyons’ teaching on the spiritual life through the perspective of his reflections on Gen 1:26—2 7 and the imago Dei. A work of constructive historical theology and spirituality, the project probes Irenaeus’ understanding of the relationship between God and humanity as expressed through his articulation of humankind’s creation and experience in the divine image and likeness. Chapter 1 introduces the bishop of second-century Lugdunum and surveys the essential elements of his spirituality and his doctrine of the imago Dei. Chapter 2 surveys the ways in which the doctrine was interpreted prior to Irenaeus. These include key biblical, philosophical, Gnostic, and patristic sources; together, they illustrate the wide variety of Gen 1:26 interpretations. The final three chapters analyse the key imago Dei texts, nearly all of which are found in Against Heresies Books 3 through 5. Chapter 3 examines Book 3 and notes that reference to the image of God is utilized in order to establish the key theological foundations of the spiritual life. Chapter 4 identifies the progressive quality of the imago texts in Against Heresies 4. demonstrating their emphasis on humanity as created beings meant to grow nearer to God. Chapter 5 illustrates how the texts of Book 5 are distinguished by their emphasis on human fulfilment and restoration. The Conclusion highlights the trajectory of the examined texts, noting how their cumulative witness demonstrates two key points: First, that his use of Gen 1:26 was to function primarily as a motif through which to frame his theological understanding of the spiritual life, and, second, that this life is predicated upon the idea that communion between God and humanity is the very foundation of authentic spirituality. Irenaeus’ employment of the language of the divine image and likeness functions as the means by which he describes the intimate connection meant to be shared between the Creator and humankind. / Thesis / Doctor of Philosophy (PhD)

[B]ut when He became incarnate, and was made man, He recapitulated in Himself the long history of human beings, and furnished us, in brief, with salvation (Irenaeus of Lyons. Against Heresies [= AH] III.xviii.1).This thesis attempts to clarify the mystery of evil through an analysis and contemporary restatement of Irenaeus of Lyons' theology interpreted as a 'Christocentric theodicy.' 'Theodicy' is here defined as God's response in the Gospel of Jesus Christ to suffering and the theological interpretation of that response. The response begins and ends with the cross as proclaimed in the Eucharist, that is, with God's own self-offering. It is argued that God allows suffering because He knows that only by the thankful union of our fallen knowledge of sin and death with the offering of Christ can we attain to a knowledge of eternal life: our adoption by the Father. Put otherwise, God's love for creation, and, therefore, His nature as a good and just Being, can be seen in the economy of salvation where evil is allowed to exist so that it might be transformed into good. The Introduction states the primary assumptions and limitations of the thesis' argument. Part I examines Irenaeus' Christocentric theology with particular emphasis on his understanding of the economy of salvation. Part II, building upon Part I, argues for a contemporary 'economic' or 'Christocentric' theodicy. The Conclusion recapitulates the whole thesis.

Thesis (Th. M.)--Dallas Theological Seminary, 2001. / Includes bibliographical references (leaves 53-55).