Thesis (M.A.)--Catholic Theological Union at Chicago, 2004. / Vita. Includes bibliographical references (leaves 79-84).

Thesis (D.D.(Dogmat.)--Universiteit van Pretoria, 2005. / Includes bibliographical references (leaves 233-250).

Thesis (S.T.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 87-88).

Texte remanié de: Diss.--Katholisch-Theologische Fakultät--Bonn--Rheinische Friedrich-Wilhelms-Universität, 1989. / Bibliogr. p. 245-277. Index.

Made available in DSpace on 2014-06-04T17:46:38Z (GMT). No. of bitstreams: 1 000458431-Texto+Completo-0.pdf: 870592 bytes, checksum: 6a7a574d0ce0fae7d0140d01e6552405 (MD5) Previous issue date: 2014 / Questa dissertazione si propone di effettuare uno studio antropologico in teologia alla luce del pensiero di Karl Rahner. Appropriandosi del metodo trascendentale, questo autore ha portato alla teologia fondamentale e alla Rivelazione cristiana un profondo incontro tra Dio e l’essere umano. Tuttavia, il suo punto di partenza non è la Rivelazione in sé, ma la persona umana come soggeto trascendentale libero e aperto all’autocomunicazione di Dio, costruendo così una teologia partendo dal’essere umano. È una svolta che non tradisce la Rivelazione divina, al rovescio, la reafirma come uno dei fatti più presente nel quotidiano della persona, in cui la manifesta come essere storico e finito, ma capace di aprirsi alla trascendenza divina. Pertanto, lo scopo di questa dissertazione è dimostrare questa dimensione metafisica trascendentale dall’ essere umano, insieme alla sua dimensione storica e concreta nel mondo. La metodologia è bibliografica, in cui si utilizzerà come testo centrale Hörer des Wortes nella traduzione spagnola (Oyente de la Palabra) assistito dal Corso fondamentale della fede e Espíritu en el Mundo con l’aiuto di scritti di altri autori. Approfondendo il pensiero di Rahner in queste opere, si ha potudo arrivare all'essenza trascendentale della persona umana come essere verso l'Assoluto. Dunque, l'essere umano è un'ente concreto di esperienza e di vita mondana, uno spirito finito, ma che possiede una struttura apriórica infinita che supera questa dimensione e che lo porta a una apertura a Dio. Si può concludere, quindi, che la Rivelazione gratuita di Dio nella storia dell’umanità può essere assunta pienamente e sentita come Parola divina per l’essere umano perchè, pur essendo un essere concreto ed storico, possiede la trascendentalità. ita / A presente dissertação tem como objetivo fazer um estudo antropológico na teologia à luz do pensamento de Karl Rahner. Apropriando-se do método transcendental, este autor trouxe para a teologia fundamental e para a Revelação cristã um profundo encontro entre Deus e o ser humano. Entretanto, seu ponto de partida não é a Revelação em si, mas a pessoa humana como sujeito transcendental livre e aberto à autocomunicação de Deus, construindo, assim, uma teologia partindo do ser humano. É uma reviravolta que não trai a Revelação divina, ao contrário a reafirma como um dos fatos mais presentes no cotidiano da pessoa, manifestando-a como ser histórico e finito, mas capaz de abrir-se à transcendência divina. Sendo assim, a finalidade da dissertação é demonstrar esta dimensão metafísica transcendental do ser humano, junto com sua dimensão histórica e concreta no mundo. A metodologia é bibliográfica, tendo como texto guia a obra Hörer des Wortes, na tradução espanhola (Oyente de la Palabra), assessorada pelo Curso Fundamental da Fé e Espíritu en el Mundo, ao lado de comentários de outros autores. Aprofundando o pensamento de Rahner nestas obras, chegou-se à essência transcendental da pessoa humana como Ser direcionado ao Absoluto. Ou seja, o ser humano é um ente concreto de experiência e vivência mundanas, um espírito finito, mas possuidor de uma estrutura apriórica infinita que ultrapassa esta dimensão, possibilitando-o à abertura a Deus. Conclui-se, portanto, que a livre Revelação de Deus, na história da humanidade, pode ser plenamente assumida e ouvida como Palavra divina pelo ser humano porque, mesmo sendo um ser concreto e histórico, possui a transcendentalidade.

Thesis advisor: James W. Morris / Lawrence Cunningham, a Catholic theologian, appraises the study of the saints as a neglected element in the Christian tradition, even within the Roman Catholic tradition where the veneration of the saints is one of its distinctive features, and there is an elaborate system to canonize saints. Cunningham wrote his critique in 1980, and yet its validity remains true even today. Although the study of the saints is still marginal in Christian theology, there are some notable efforts dedicated to rethinking the theology of saints. This dissertation, which corresponds to those efforts, deals with one question that emerges from today’s multi-faith context: “Is it possible for Christians to acknowledge individuals of non-Christian religious traditions as saints?” To give an affirmative answer to the question, this dissertation project proposes an inclusive theology of saints that includes non-Christian saintly figures. Assuming a confessional stance in the method of comparative theology, the primary purpose of this project is to enrich the Christian systematic theological discourse of saints and sainthood through learning from other traditions in this case Islam. Saints in Islam are called the “friends of God” (awliyā’ Allāh; sing. walī Allāh). The term is based on a Quranic verse, “Verily, the Friends of God have no fear nor sorrow” (10:62). Another textual ground for the saints in Islam is the sayings of Prophet Muhammad (pl. ahādīth; sing. hadīth). One famous hadīth related to the saints states that, “When they are seen, God is remembered.” In this dissertation, I compare the notion of sainthood and saints from Christian perspectives with Islam, particularly with Ibn ῾Arabī’s concept of walāya. As a comparative theology work, I will describe first the discourse of saint and sainthood in each religious tradition, i.e., Christianity and Islam, prior to doing the actual comparison. Chapters 1 to 4 serve this endeavor. Chapter 1 and 2 explore the discourse from Catholic and Protestant perspectives. I will focus on several Catholic theologians who developed their theologies of saints during and after the Second Vatican Council, i.e., Karl Rahner, Jean-Luc Marion, and Elizabeth Johnson. Besides, I will also draw insights from two prominent Protestant theologians, Dietrich Bonhoeffer and Paul Tillich. Chapter 3 introduces the topic of saints and sainthood in Islam from a phenomenological, textual, and theological perspective. Ibn ῾Arabī’s concept of the walāya occupies the whole chapter 4. It is important to note that the chapter does not describe Ibn ῾Arabī’s thought exhaustively because I have already selected certain materials for the comparison. The comparison yields three theological constructs as features of an inclusive theology of saints: saints as manifestations and revealers of God’s self-communication, the hiddenness of saints, and saints as companions. Each of these theological constructs will be explored in chapters 5 to 7. These theological constructs correspond to the proposed metaphor of the community of friends of God that could enrich the current Christian symbol of the communion of saints. Last, chapter 8 functions as an excursion to underline the practical side of my proposal of an inclusive theology of saints. I will provide two contemporary cases of Muslim-Christian cross veneration of saints to connect the more theoretical aspects of this dissertation with the living reality of people. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis advisor: Nancy Pineda-Madrid / This dissertation in the area of systematic theology examines wounds in the church, specifically two examples of systematic injustice that prevent the church from living into its mission to proclaim the Gospel and make present the reign of God on earth. I argue that the church is wounded, as most clearly evidenced by the wounds of racism and sexism. Ecclesiology must take seriously the reality of wounds in order to be church in credible and authentic ways. In order to deepen this examination, I utilize contemporary trauma theory as a tool to clarify the nature and dynamic of wounds. The overarching theme of trauma theory is woundedness, for the term “trauma” derives from the Greek term for wound. An originating trauma or wound continues to become known to the victim in the present and future, unable to be relegated to the past. As a result, it is essential for the church to attend to the site of the wound in order to uncover the truth contained in the wound rather than ignoring it. The church cannot fully be church if it neglects its own painful and uncomfortable wounds. Rather, in order for the church to embody its mission, it must attend to these insistent, important, and neglected wounds. The capacious ecclesiological work of Karl Rahner, when placed in dialogue with trauma studies, reorients ecclesial self-understanding. Rahner’s understanding of church as symbol and sacrament affirms paradoxical realities of the church, such as the church as sinful and holy. Rahner’s emphasis on the church as mystery has the capacity to hold the challenges articulated by trauma theory, for there is always more to the church than currently expressed. Rahner’s ecclesiology emphasizes the importance of the concrete as well as the transcendent, attending to the realities of wounds in the church while being attentive to the ongoing self-gift of God. Together, the contributions of trauma theory and Rahner’s ecclesiology illuminate ways to identify essential components of an ecclesial vision in the shadow of wounds. An ecclesial vision in the shadow of wounds must include lived experience, center the role of wounds, consider ecclesial authenticity, embrace paradox, and hold space for the revelatory nature of wounds. If ecclesiology fails to attend to the wounds of the church, our understanding and practice of the church will become distorted. The marks of the church as one, holy, catholic and apostolic are threatened when the wounds of the church are denied. By engaging in this ecclesiological method, wounds in the church can undergo a transfiguration to become post-Easter wounds, where their memory still exists but they cease to continue to harm the church. This dissertation argues that Roman Catholic ecclesiology must address its own institutional wounds in order to credibly embody its mission to make the reign of God present in the world, while living into the already-but-not-yet reign of God. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Diss. Univ. Passau, 2007.

Thesis (doctoral)--Universität, Bonn, 2005. / Includes bibliographical references (p. [257]-283).

The purpose of this essay is to analyze views on the relationship between other religions and the Christian notion of salvation as they are presented in works by theologians Gavin D ́Costa, Kajsa Ahlstrand and Karl Rahner. To interpret their views, I use the fourfold model for theology of religions as it its presented by theologian Jakob Wirén. Because the purpose of this essay is to analyze the relation between soteriology and other religions I use the fourfold model solely to analyze the soteriological implications of their respective theology.  I have restricted my analysis to the three works Vägar – En öppen religionsdialog by Ahlstrand, The Meeting of the Religions and the Trinity by D ́Costa and Religiös Inklusivism by Rahner. These works represent different ways of framing theological content where Ahlstrands work tends to be descriptive while Rahners and D ́Costas tends to be normative in their approach to the subject.  The results of my analysis follow along the line as I conclude that Ahlstrands position within the fourfold model cannot quite be determined. However, I conclude that her views are not to be placed within the exclusivism spectrum even though her position cannot be specified further with regards to her text.  My analysis places both Rahner and D ́Costa within inclusivism but also shows that they represent to very different forms of inclusivism. Rahner sees other religions as righteous traditions where the one God may lead people to salvation earning these people the title anonymous christians. He however stretches that this implies that this people need to be made fully aware that they are in fact christians. D ́Costa on the other hand points out that the spirit acts freely outside the church where it may lead non-christians to salvation. He however stretches that the church must not try to domesticate the work of the spirit outside the church as it has no knowledge a priori on the full implications on where the activity of the spirit within other religions may lead to.  Therefore D ́Costa and Rahner are inclusivists in different ways where Rahner presents a traditional form of christian inclusivism while D ́Costa presents a modern form of inclusivism.  Keywords: Gavin D ́Costa, Kajsa Ahlstrand, Karl Rahner, theology of religions, soteriology.