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This dissertation carries out a systematic study of the religious thought of the 20th century American philosopher John Dewey. Its motivation is that Dewey’s religious views have been seriously misunderstood and under appreciated by philosophers and Dewey scholars to date. Breaking with the standard interpretation of Dewey as a thoroughly scientific and secular thinker, the dissertation shows that Dewey’s writings reveal a robust and highly original religious naturalism. It further demonstrates that Dewey’s novel understanding of the religious dimensions of nature and the experiencing self can capably meet the challenges posed to philosophy of religion by the ecological turn presently transforming the philosophical landscape. The driving insight of the ecological turn in contemporary philosophy is the need to reconstruct our basic philosophical concepts and principles in light of the results of the ecological sciences, many of which challenge core tenets of modern Western thought. To make the case for Dewey as a serious religious thinker, the dissertation places him into critical-constructive dialogue with other theorists representing a wide range of philosophical and scientific perspectives, including those of pragmatism, naturalism, ecological and Gestalt psychology, deep ecology, and recent cognitive science. Dewey’s religious views are also analyzed in relation to the self-cultivation doctrines of Daoism and Zen Buddhism, highlighting rich connections between Dewey and Eastern thought; all of these thinkers and schools of thought share Dewey’s overriding concern to restore continuity between facts and values, between knowledge and action, between nature and the full range of human experience. The dissertation shows that by recovering Dewey’s religious naturalism, full of ecological insight and relevance, a new paradigm for philosophy of religion can be discerned, one that promises to bring philosophy of religion’s core problems and methods in line with the most up-to-date scientific developments.

Many current theories (e.g., individualism, materialism, relativism, etc.) exalt individual freedom as an absolute. They ignore the voice of universal truth as a principle of conscience and instead place conscience underneath individual choice. The concept of individual freedom in this way is influencing the conscience of many young Vietnam people to make decisions that destroy and jeopardize moral human life (e.g., abortion, transgender, same-sex marriage, murder, etc.). Educating young people to see themselves as God’s children by forming their conscience is an urgent obligation for the Vietnamese Catholic Church. Thus, my PSP is to follow past practices of the Church’s faith tradition as well as developing new resources that specially address the situation of the younger generation in Vietnam. To accomplish this, I intend to work with the presbyterate to cultivate a culture of reconciliation to help young people restore a sensitivity of guilt within one’s conscience. I also intend to work with the parents within my diocese to cultivate a culture of love where the younger generation can first flourish before tackling social and cultural challenges.

<p>Organic ministry is a term that describes the matrix of life-to-life mentoring that is found in the biblical tradition of the spiritual community of families, house churches and mission teams. The familia Dei and the missio Dei inform our focus on mentoring and mission. The family became the organic structure around which the early church community was built. House churches provided a place for transformational social dynamics to be worked out as spiritual fictive kinship challenged blood kinship as well as social structures. Ministry was developed through a network of organic relationships in the early church, and this should cause leaders to reconsider approaching ministry merely as a leadership function that requires institutional support.</p> <p>Mentoring that is grounded in community and mission builds authentic relationships and develops organic ministry. The missional community advances the Kingdom of God and engages in the mission of God by sharing the gospel through relational networks. Mentoring in this context provides for transformational growth, is focused on character development, and maintains a missional focus. Modern patterns of mentoring help to inform our understanding of mentoring, but often are contrived or individualistic. The organic missional church will provide a backdrop for exploring missional values and practices that reinforce authentic mentoring relationships.</p> / Master of Theological Studies (MTS)

<p>Psalm 29 is studied first as a discrete poem using poetic analysis (parallelism, imagery, verse patterns) and then as a psalm within the larger context of the Psalter using a canonical approach. Psalm 29 as a discrete poem reveals the mighty power of the LORD as eternal king over His created world. The meaning of Ps 29 is clearly expanded in the context of the whole Psalter. In the context of the introductory (Pss 1-2) and concluding psalms (Pss 146-150) of the Psalter, Ps 29 emphasizes the theme of the kingship of the LORD. In the context ofPss 23-30 and in the wider canonical contexts (Books I-V), however, the emphasis ofPs 29 clearly shifts from the theme of the kingship of the LORD to the theme of the temple of the LORD. Reading Ps 29 in the context of the Psalter, reveals not only the kingship of the LORD over the cosmic forces, but also the importance of the temple of the LORD where the LORD dwells.</p> / Master of Theological Studies (MTS)

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The question of the nature and meaning of history has become increasingly important in contemporary thought. In theological circles, it has become the central theme of discussion. Thereare a number of reasons why this is so. The events of the times in which we live have brought about a definite rejection of any knowledge-equals-progress idea of history as well as a call for interpretation of the profound social crises which we confront. The widespread influence of existentialism, with its emphasis on relativism and subjectivism, has brought into question not only the nature of history, in terms of present reality, but also the validit of the historians' pursuits. Beginning from the point of Christian ethics and giving considerable attention to the nature of man, [Reinhold] Niebuhr develops his concept of history quite differently from [Rudolf] Bultmann. It will be the task of this paper to examine the idea of history in the thought of each of these men and then, through a critique and comparison, evaluate each in terms of their strengths and weaknesses as well as their similarities and differences.

Whether the weakness of the evidence for God’s existence is not a sign that God is hidden, but rather a revelation that God does not exist is the question I will explore in this paper. I will investigate whether the absence of sufficient evidence for God constitutes evidence of his absence. Since it is not clear a-priori that God would be more clearly revealed to humans, reasons must be provided to show the degree of clarity and level of accessibility one would expect to find if God exists and remains hidden.

This study explores the semiotic development of Islamic nationalism as a form of political theology during its formative period of 1857-1947 as articulated in the writings of prominent Urdu-speaking theologians. The study presents Islamic nationalism as a project of Muslims’ collective emancipation from colonialism and the possible subjugation of Islam and Muslims to the post-colonial secular state. Islamic nationalism’s constructive task is to interpret Islamic symbols in political terms toward articulating a modern Muslim nationalism. Its critical task is to critique the modern ideas of secularism, nationalism, and colonialism, on the one hand; and Muslim history with respect to a historiography centered on the primacy of caliphate as a spiritual-political institution, on the other hand. Politically, Islamic nationalism seeks, albeit in modern forms, Muslims’ religio-cultural autonomy and/or political sovereignty. In semiotic terms, Islamic nationalism integrates the Islamic symbols of islām, God, Prophet Muhammad, the Qur'an, qaum, sharīʿat, millat, ummat, and khilāfat with the symbols of secular nationalism, namely, nation, freedom, equality, and popular sovereignty. The extent and nature of the integration is determined by the internal consistency of the Islamic symbolic system which requires the national symbols to be interpreted in light of Islam’s sacred symbols. Islamic nationalism thus amounts to the desecularization/decolonization of Muslim imagination and the public sphere. Among the different forms of Islamic nationalism, the study explores the proto-nationalist Sayyid Ahmad Khan; the proponents of a secular post-colonial India, Abul Kalam Azad and Jamʻiyyatul ʿUlamā Hind; the critics of secular nationalism, Muhammad Iqbal and Sayyid Abu’l Aʻlā Maududi; and the advocates of separatism Jamʻiyyat ʿUlamā-i Islām. The study concludes that, despite the diversity of approaches to Islam and nationalism, nearly four decades of political theology proved decisive in popularizing the idea that Muslim nationality (qaumiyyat) was based on religion, that Islam as the consummate religion brooked no division between private-religion and public-politics, and that the obligation to implement Islamic law and ethics (sharīʿat) necessitated territorial sovereignty.

<p>This thesis examines the concept of God as Father in the thinking of two Patristic authors: Athanasius (c. 293-373) and Gregory of Nazianzus (c. 329-390). Since God is called Father frequently in the New Testament both Athanasius and Gregory see the name as fundamental to understanding the nature of the intradivine life, as well as God’s relationship to humankind. The reliance of Patristic authors on the language of Father and Son brings relational language to the fore of Christological and trinitarian discussions of the 4th and 5th centuries. In this thesis, I endeavour to demonstrate the centrality of the fatherhood of God in the thinking of Athanasius and Gregory of Nazianzus, and to connect their thinking on this topic to larger theological questions of the period.</p> / Master of Arts (MA)