Thesis (Th. M.)--Grace Theological Seminary, 1982. / Abstract. Includes bibliographical references (leaves 66-84).

Thesis (Th. M.)--Capital Bible Seminary, 1982. / Typescript. Includes bibliographical references (leaves 61-67).

This thesis argues that Jean-Paul Sartre's early philosophy retained a recognizable inheritance from the Christian doctrine of original sin. On the standard reading, Sartre's most fundamental and attractive idea - the idea that brought him his reputation as 'the philosopher of his generation' - is freedom. But, as Sarah Richmond notes, Sartre's interest in phenomenology 'co-existed with and was an instrument for his wish to demonstrate the existence of human freedom, and his sense that the way to do this was by establishing an essential connection of consciousness with nothingness.' Taking Being and Nothingness as its primary exegetical focus, this thesis argues that the early, anti-humanist Sartre retained a recognizable descendant of the Christian doctrine of original sin in his concept of le néant. Previous scholars have noted the resemblance between Sartre's and Augustine's ontology: to name but one shared theme, both thinkers describe the human as the being through which nothingness enters the world. But no in-depth examination of this 'resemblance' has been made. Using historical, exegetical, and conceptual methods, my research demonstrates that Sartre's intellectual formation prior to his discovery of phenomenology included theological elements which are often overlooked by Sartre scholars - especially in the English-speaking philosophical community, where his phenomenological influences receive greater attention. The thesis therefore (i) outlines the French Augustinianisms by which, I argue, Sartre's account of the human as 'between being and nothingness' was informed; in order to (ii) undertake a close reading of Being and Nothingness, which shows (a) that the psychological, epistemological, and ethical consequences of Sartre's le néant closely resemble the consequences of its theological predecessor and (b) that his account of freedom can be read as an anti-theodicy; and finally (iii) to argue constructively that Sartre is a useful resource for contemporary hamartiology. In doing so it contributes to both Sartre scholarship and the theological sub-discipline of modern doctrine.

No description available.

This first section endeavours briefly to set out the problem, seeing it ln its proper context against the need it fulfils and its historical setting. It attempts to show something of the nature of sin and the need which sin creates; and asks the question Why Atonement? This question can only be answered by an appreciation of the meaning and power of sinfulness. Atonement is necessarily from God's side, and it is costly to God. An important factor in this section is the attempt to see the wholeness of Christ's work; to set the atonement in its true context within the life of Christ. An attempt is made to relate the atonement to the incarnation, The Word made flesh and dwelling among us; to the resurrection, which is not to be misunderstood as a mere evidential appendage to the cross, but to be seen as an essential factor in the salvation of men; and also to the ascension, to the problem of time and eternity, in that while Christ's work was once-for-all, it is nevertheless continued - it was in history, but is not bound within history. When this conception of the unity of Christ's work is grasped then we can turn to a consideration of the cross, always regarded by Faith as the very centre of the atonement. A brief survey is made of the Biblical teaching concerning salvation and the cross; and the centrality of the cross is interpreted sacrificially. Summary, p. x-xi.

<p> Kaleidoscope theory inspires the beliefs and practices of the church in a variety of ways. The atonement is God's action on behalf of humanity to remove the barrier and repercussions of sin. The works of Joel Green and Mark Baker have been instrumental in advancing the kaleidoscopic perspective. These works have called into question the current articulation and practices of the atonement within the western church. Kaleidoscope theory inspires a church that encourages a diversity of views on the atonement. Furthermore, the church continues the work of interpreting the scriptural account of the atonement in a culturally sensitive manner. Yet, every interpretation of the atonement must account for the creative purpose of God, Jesus' life and death, and the propulsion towards community. The church embraces the tensions within competing reflections upon the atonement. Kaleidoscope theory encourages the church towards atonement-filled teaching and practice.</p> / Thesis / Master of Arts (MA)

Thesis advisor: M. Cathleen Kaveny / Thesis advisor: Daniel J. Daly / Thesis (STL) — Boston College, 2022. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Uppsatsen redogör för hur resonemanget i Svenska kyrkan förs kring arvsyndsläran under perioden 2000–2015, samt hur utvalda texter ur Svenska kyrkans bekännelseskrifter beskriver arvsynden. Utifrån denna redogörelse görs därefter en hermeneutisk jämförelse av de olika beskrivningarna, för att se vilka resonemang som gjort sig gällande, och hur de ställer sig till arvsyndsläran i jämförelse med de äldre, men för Svenska kyrkan, ännu gällande bekännelserna. Undersökningen vill försöka svara på frågorna.  - Hur förs resonemanget i Svenska kyrkan kring arvsyndsläran under perioden 2000– 2015?  - Vilka likheter och skillnader framträder i en jämförelse med det material om arvsynden som återfinns i Svenska kyrkans bekännelseskrifter?  Det första som kan konstateras är att arvsynden och arvsyndsläran inte har varit det mest aktuella samtalsämnet under den gällande undersökningsperioden.  Det verkar dock finnas en önskan, och ett behov av diskussion i ämnet. Resultatet av mötet mellan de nya och de äldre texterna visar att det skett en förskjutning på vart man lägger fokus. Det är andra aspekter och frågor som betonas, och det går att spåra tre olika linjer, i de resonemang som förts mellan 2000–2015: 1. En helt i enlighet med den lutherska bekännelsen – där man anser att den lutherska bekännelsen håller, och bör stå oemotsagd. 2. En förändringsstävande – där man i extremaste fall vill förända inte bara arvsynden uttrycksmässigt, utan även själva innehållet i arvsyndsläran. 3. En lite mittemellan – där man söker andra uttrycksformer, men står fast vid läran. Denna linje tenderar att vara något undvikande i sin framställning. Trots detta blir slutsatsen att texterna ändå försöker att förmedla samma budskap under ytan, om än på väldigt skilda sätt, och med olika formuleringar och ton, vilket mest tycks beror på andra förutsättningar och en annan kontext.

Thesis (Ph. D.)--Columbia University, 1945. / Published also without thesis note. Bibliography: p. [208]-217.

Thesis (Th. M.)--Regent College, Vancouver, B.C., 1997. / Abstract. Includes bibliographical references (leaves 138-142).