Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2008. / Vita. Includes bibliographical references (leaves 72-74).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2008. / Vita. Description based on microfiche version record. Includes bibliographical references (leaves 72-74).

The explosive growth of technology today is causing extensive speculation about the future. These ‘technological futurisms’—especially transhumanism—are often imbued with religious value by their adherents. How should Christians respond to the content of technological futurisms and also the way the future is constructed? In this thesis I argue that Christian eschatology has a more robust understanding of the future than technological futurism, as championed by transhumanism, and can allow for radical hope while also maintaining important humanistic virtues which are ultimately lost in transhumanism. Christian eschatology does not only depend on what is actual to create its future. Rather, it is open to the God of possibility and promise who can bring the radically new in the Kingdom of God. This dissertation is broken into three major sections with an introductory and concluding chapter. The first section provides a history of our technological imagination today by looking at visionary approaches to technology and the future in both technological utopias and science fiction. This history provides the conditions for understanding the proposed future of transhumanism. The second section orients the final response by assessing technology and the future in the eschatologies of Pierre Teilhard de Chardin and Jacques Ellul. Both Teilhard and Ellul agree that the technological future without appeal to the Christian God is dangerous. The final section looks at the theological and philosophical issues surrounding technology and the future. Heidegger’s works are used to sharpen themes related to technology and the future; in particular, how technology is related to ontology and how the future is related to possibility. The final chapters construct a Christian response to transhumanism around the themes of possibility and promise by utilising the works of Richard Kearney, Eberhard Jüngel and Jürgen Moltmann. A Christian notion of possibility allows for the radically new in a way transhumanism does not and the Christian idea of promise safeguards human virtues by emphasising the interpersonal as ultimate rather than self-transcendence as with transhumanism.

La postmodernité influence le rapport entre la religion et la culture. Elle y introduit des notions comme : l’affaiblissement des notions, la fluidité du monde et la discontinuité du discours. Les définitions modifiées de la culture et de la religion justifient la question centrale de la thèse : est-il possible que la culture absorbe la religion et crée une religion de la culture ? Ces définitions permettent de comprendre comment la postmodernité rejette l’idée de la transcendance et réduit le religieux au culturel. La postmodernité crée ainsi une situation favorable au rejet de la pensée classique et provoque l’émergence de la religion de la culture dont le Nouvel Age, le nouveau paganisme, la spiritualité athée et les nouveaux pop-cultes sont les manifestations. La religion de la culture se base sur l’anthropologie modifiée par le mobilisme, le relativisme et les recherches spirituelles en dehors des institutions. Cette religion est donc une religion sans Dieu, sans révélation surnaturelle, sans ligne historique et sans institution. Elle propose une mystique nouvelle et devient un défi pour les grandes religions historiques auxquelles elle s’oppose. / Postmodernism affects the report between culture and religion. It introduces in philosophy three theories: the weak thought based on deconstruction, the liquid reality and the discontinuity of philosophical discourse. Mutation of philosophical approach changed the definitions of culture and religion and allowed to formulate the central question of this research: is it possible that culture absorbs religion and creates a religion of culture? New definitions give the understanding of how the postmodernism rejects the idea of transcendence and reduces religion to culture. The postmodern philosophy generates conditions allowing the appearance of the religion of culture which manifests itself in the New Age movement, the new paganism, the atheistic spirituality and in the pop-cults.The new religion base itself on the anthropology transformed by liquidity, relativism and new spiritual researches outside the institutions. Constructed on this modified fundament, the religion of culture is devoid of God, revelation, institution and has no historical line. With the new mysticism, this religion situates itself in opposition to the great historical religions.

Thesis (Ph. D. in Religion)--Vanderbilt University, Dec. 2008. / Title from title screen. Includes bibliographical references.

Thesis (Ed.D.) -- Teachers College, Columbia University, 1991. / Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references: (leaf 139-143).

Thesis (Ph. D.)(Science of Religion and Missiology))--University of Pretoria, 2000. / Includes bibliographical references.

Thesis (M. Div.)--Columbia Biblical Seminary and School of Missions, 2005. / Abstract. Includes bibliographical references (leaves 131-141).

This is a study of religion and popular culture with a focus on the film industry. The purpose of this bachelor thesis is to create an increased understandning of how religion can be expressed in film and contribute to an understanding of the way religious themes can be expressed in popular culture. Furthermore, the purpose of this bachelor thesis is to examine which messianic features are found in Dune's main character Paul Atreides. Additionally, how Bene Gesserit as well as fremen both contribute to the messianic concept in the film Dune (2021). Two theoretical concepts have been used in this study: Axelson's theory of the messiah-figure and religious syncretism. The method is a qualitative content analysis and to achieve the purpose of the inquiry this method will be used by examining the film Dune (2021). The messianic features of Paul Atreides will be examined with the use of Axelson's theory of the messiah-figure. The analysis shows several messianic features that emerge, Dune's main character Paul Atreides had doubts, unsure of this identity and visions as messianic features. Furthermore, Bene Gesserit has contributed to the messianic concept as the intermediator by creating the messiah. Additionally, the fremen have the function of a chosen as well as an opressed people and has contributed to the messianic concept in this way. The chosen and opressed people as an idea have been borrowed from judaism. Additionally, the idea of mahdi have been borrowed from shia islam which is a concept about a messiah who will return to earth and create justice. These two concepts from judaism and shia islam shows different features from religion that has been expressed in the film Dune (2021).

La postmodernité influence le rapport entre la religion et la culture. Elle y introduit des notions comme : l'affaiblissement des notions, la fluidité du monde et la discontinuité du discours. Les définitions modifiées de la culture et de la religion justifient la question centrale de la thèse : est-il possible que la culture absorbe la religion et crée une religion de la culture ? Ces définitions permettent de comprendre comment la postmodernité rejette l'idée de la transcendance et réduit le religieux au culturel. La postmodernité crée ainsi une situation favorable au rejet de la pensée classique et provoque l'émergence de la religion de la culture dont le Nouvel Age, le nouveau paganisme, la spiritualité athée et les nouveaux pop-cultes sont les manifestations. La religion de la culture se base sur l'anthropologie modifiée par le mobilisme, le relativisme et les recherches spirituelles en dehors des institutions. Cette religion est donc une religion sans Dieu, sans révélation surnaturelle, sans ligne historique et sans institution. Elle propose une mystique nouvelle et devient un défi pour les grandes religions historiques auxquelles elle s'oppose.