The introduction of this dissertation presents a brief summation of what other sources have ushered with regard to the question of who Jesus is. The problem we seek to resolve; the justification of this dissertation; the definition of some terminology and the main source materials employed, are presented in this chapter. Since the problem statement is crucial for a good dissertation, chapter two will identify this problem from the grass roots level and will show us the turbulent tides it has encountered through the early centuries of the Christian church. The Aftermath of the early Christian church was a string of one Word Symbols, or tides for Jesus. The problem of embracing only one Word title for Jesus is also explained in chapter three. In contrast to the One-sided Word Christologies described in chapter four, an example of some symbols of the Word that inclusively describe in part, who Jesus really is, is presented. Since this dissertation has a holistic approach, it is paramount for the investigation to consider a religious figure that embraces or represents a Christology that denotes holism. This is covered in chapter five. It is in chapter five, where the writer, out of necessity, is prompted to devote a number of pages exploring White's Chiistological conviction. In this chapter the writer uncovers White's perception of the great conflict between good and evil. Retrospectively, the writer absoibs White's assumption and perception of the person of Christ. This chapter also looks at how Christ's role and function is perceived by White. During this research, the way she used the various Word symbols of Christ, who is the over-arching prism of the Almighty God, was found to be of particular interest. White also provides practical, theoretical knowledge of how Christ occupies the believer's life, the world and God's universe. As in chapter five, chapter six presents the exposition of the Christology of John Calvin. In chapter seven the Christology of White is compared to that of John Calvin. A table of data that illustrates how many different types of Word symbols and how many times those Word symbols are mentioned by both White and Calvin are presented. Chapter eight will present the conclusion of this dissertation. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

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No description available.

The introduction of this dissertation presents a brief summation of what other sources have ushered with regard to the question of who Jesus is. The problem we seek to resolve; the justification of this dissertation; the definition of some terminology and the main source materials employed, are presented in this chapter. Since the problem statement is crucial for a good dissertation, chapter two will identify this problem from the grass roots level and will show us the turbulent tides it has encountered through the early centuries of the Christian church. The Aftermath of the early Christian church was a string of one Word Symbols, or tides for Jesus. The problem of embracing only one Word title for Jesus is also explained in chapter three. In contrast to the One-sided Word Christologies described in chapter four, an example of some symbols of the Word that inclusively describe in part, who Jesus really is, is presented. Since this dissertation has a holistic approach, it is paramount for the investigation to consider a religious figure that embraces or represents a Christology that denotes holism. This is covered in chapter five. It is in chapter five, where the writer, out of necessity, is prompted to devote a number of pages exploring White's Chiistological conviction. In this chapter the writer uncovers White's perception of the great conflict between good and evil. Retrospectively, the writer absoibs White's assumption and perception of the person of Christ. This chapter also looks at how Christ's role and function is perceived by White. During this research, the way she used the various Word symbols of Christ, who is the over-arching prism of the Almighty God, was found to be of particular interest. White also provides practical, theoretical knowledge of how Christ occupies the believer's life, the world and God's universe. As in chapter five, chapter six presents the exposition of the Christology of John Calvin. In chapter seven the Christology of White is compared to that of John Calvin. A table of data that illustrates how many different types of Word symbols and how many times those Word symbols are mentioned by both White and Calvin are presented. Chapter eight will present the conclusion of this dissertation. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

This dissertation analyzes the person and work of Christ in feminist theology, with particular attention to feminist critiques of traditional Christology. Chapter 1 is a brief introduction of the dissertation's thesis and the methodological commitments from which the dissertation proceeds. Chapter 2 provides an investigation and analysis of feminist theological method. Special attention is given to the influential work of Elisabeth Schüssler Fiorenza and Rosemary Radford Ruether. The sources and norms of feminist theology are considered also. Chapter 2 concludes with a discussion of the importance of feminist theological methodology for feminist Christology. Chapter 3 analyzes the person of Christ in feminist theology. Particular consideration is given to feminist arguments against the maleness of Jesus, as well as their alternative proposals to make Christology more inclusive of women. The chapter also offers a sustained evangelical response to the feminist ideas regarding Christ's person. Chapter 4 examines the work of Christ in feminist theology. The feminist contention that the cross is "divine child abuse" is addressed. Feminist assessment of classical atonement theories and alternative perspectives for understanding atonement are discussed. The chapter also challenges and answers the feminist allegation that traditional atonement theology grounds the perpetuation of violence and abuse. Chapter 5 assesses the influence of feminist criticisms within evangelicalism, especially among egalitarians. The chapter demonstrates egalitarian doctrinal revisions on the basis of an acceptance of feminist criticisms in the theological loci of theology proper, bibliology, and ecclesiology. Finally, emerging Christological revisions are considered, specifically related to the egalitarian resistance to the maleness of Jesus and also to a penal substitutionary understanding of atonement. Chapter 5 concludes that feminist criticisms are unacceptable for evangelical Christological formulation. Chapter 6 concludes the dissertation with a brief summary of feminist Christology and evangelical responses, and offers recommendations for further study in this and related areas. / 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.

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Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is the God who acts in human history and in the contemporaneity and particularity of our being. The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to expand the view and to bear the burdens of responsibility. A theanthropocosmic Christo logy that captures the Shona holistic world-view is explored. The acme for a relational Christology is the imago Dei!Christi and the baptismal indicative and imperative. God is revealed in various manifestations of creation. Human identity and dignity is the flipside of God's attributes. Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic between the whole and its parts, the uniqueness of the individual, communal ontology and epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation rather than sex determination of Jesus as indicated by theologies ofliberation and inculturation. At the interface gender, ethnicity, class and creed, God transcends human limitedness and artificial boundaries in creating catholic space and advocating all-embracing apostolic action. Difference is appreciated for the richness it brings both to the individual and the community. Hegemonic structures and borderless texts are view with suspicion as totalising grand-narratives and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing the moment to expand the view and to share the burdens, joys and responsibility in a community of equal discipleship. In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian discipleship and of a Christology that culminates in liberative praxis. The Christology that emerges from Shona women highlights a passionate appropriation that involves the head, gut, womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures the God-human-cosmos relationship that gives a Christology caught up in the rhythms, dynamism and drama oflife. / Philosophy, Practical and Systematic Theology

Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is the God who acts in human history and in the contemporaneity and particularity of our being. The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to expand the view and to bear the burdens of responsibility. A theanthropocosmic Christo logy that captures the Shona holistic world-view is explored. The acme for a relational Christology is the imago Dei!Christi and the baptismal indicative and imperative. God is revealed in various manifestations of creation. Human identity and dignity is the flipside of God's attributes. Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic between the whole and its parts, the uniqueness of the individual, communal ontology and epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation rather than sex determination of Jesus as indicated by theologies ofliberation and inculturation. At the interface gender, ethnicity, class and creed, God transcends human limitedness and artificial boundaries in creating catholic space and advocating all-embracing apostolic action. Difference is appreciated for the richness it brings both to the individual and the community. Hegemonic structures and borderless texts are view with suspicion as totalising grand-narratives and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing the moment to expand the view and to share the burdens, joys and responsibility in a community of equal discipleship. In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian discipleship and of a Christology that culminates in liberative praxis. The Christology that emerges from Shona women highlights a passionate appropriation that involves the head, gut, womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures the God-human-cosmos relationship that gives a Christology caught up in the rhythms, dynamism and drama oflife. / Philosophy, Practical and Systematic Theology

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No description available.