Thesis (doctoral)--Universität Beyreuth, 2007. / Includes bibliographical references (p. 331-347).

Dissertation work 'Theology of Hildegard von Bingen' introduces theology of this medieval abatyss, teacher, preacher and holy woman. First part of this work is a summary of Hildegard's life and it also outlines the nature of her work. It is followed by explanation of Hildegard von Bingen's position as a female theologist. Further, the work offers an overview of intepretations of Hildegard's theology in the works of great theologians interested in mysticism of twentieth century. Namely the legacy of Hildegard von Bingen in the works of Evellin Underhill, Dorothee Soelle and Matthew Fox. To understand Hildegard's theology it is vital to understand her theological method and the way her visionary works are constructed. Therefore next chapter deals with Hildegard von Bingen as a mystic and her use of knowledge and experience as a source of her mystical visions. Last part is about Hildegard's theology itself. Her possitive cosmology, mariology, ethics, soteriology and all above her theology of creation.

Text in German / Cosmology and sociology show that animism is the predominant worldview of Japan. Concepts of God, the issue of controlling mana-power, implications of the Japanese soul-concept, the orientation of the conscience and ancestor veneration are critically discussed with Christian beliefs. When compared to the Biblical peace-concept the Japanese peace-concept shows an aesthetic bias that has to be overcome by adding the concept of justice. Japanese soteriology has no reference to God the Creator, whose proclamation is the basis of understanding man's misfortune as rebellion against God and his salvation as reconciliation with Him. Cosmologically speaking, man experiences his misfortune as fear of super-human powers. Salvation is sought through defensive magic and fortunetelling. Christianity acknowledges security as a basic human need but seeks protection and guidance from God. The main focus of Japanese soteriology is in the field of sociology, which in Japan also includes the relationship with the living dead. Misfortune is mainly experienced as shame and ostracism, salvation as rehabilitation. Defilement of naturally good humans is a central theme in Japan's understanding of man's misfortune. The Christian concept of sin, on the contrary, has a theological and an ontological dimension as well. In Japan salvation is understood solely as this-worldly benefits such as health, happiness, prosperity, fertility, and longevity. But in Christianity suffering is a central theme. An overly strong orientation on "this world" can lead to ethical shallowness, overemphasizing the "coming world" to a dangerous ethical relativism. Christian soteriology must keep the tension between these two extremes. The hope of the coming world must neither be robbed of its historical truth by its transformation into a principle, nor must it be historically ineffective.As for his relationship with God, man is solely the object of God's salvation. But as for Christian acts, man is called to act "in the Lord". / Ausführungen zur Kosmologie und Soziologie zeigen, daß das vorherrschende Weltbild Japans das des Animismus ist. In kritischer Auseinandersetzung mit dem Christentum werden der Gottesbegriff, der Gebrauch der Mana-Kraft, Implikationen des Seelenbegriffs, die Gewissensorientierung und die Ahnenverehrung diskutiert. Die Gegenüberstellung mit dem biblischen Friedensbegriff zeigt, daß der japanische Friedensbegriff seine ästhetische Einseitigkeit durch die Erweiterung um den Aspekt der Gerechtigkeit überwinden muß. In Japan hat die Soteriologie keinen Bezug zu Gott, dem Schöpfer, dessen Verkündigung die Grundlage für das Verständnis des Unheils als Rebellion gegen ihn, des Heils als Versöhnung mit ihm ist. Kosmologisch wird das Unheil in Japan als Angst vor übermenschlichen Mächten erfahren, das Heil durch Schutzzauber und Wahrsagerei gesucht. Das Christentum erkennt das Grundbedürfnis der Sicherheit an, sucht Schutz und Führung aber bei Gott. Das Schwergewicht japanischer Soteriologie liegt im Bereich der Soziologie, zu der in Japan auch die Beziehung zu den living dead gehört. Unheil wird vor allem als Beschämung und Ächtung, Heil als Rehabilitation erfahren. Im japanischen Unheilsverständnis nimmt Verunreinigung des an sich guten Menschen einen hohen Stellenwert ein. Das christliche Sündenverständnis hat dagegen auch eine theologische und ontologische Dimension. Heil wird in Japan rein diesseitig als Gesundheit, Glück, Reichtum, Fruchtbarkeit und langes Leben verstanden. Dagegen spielt in der christlichen Heilslehre das Leiden eine zentrale Rolle. Eine zu starke Orientierung auf "diese Welt" kann zu ethischer Seichte, eine zu starke Orientierung auf die "kommende Welt" zu einer gefährlichen ethischen Relativierung führen. Die christliche Soteriologie muß die Spannung zwischen beiden Polen aufrechterhalten. Die Hoffnung auf die kommende Welt darf weder durch ihre Erhebung zum Prinzip ihrer geschichtlichen Wahrheit beraubt werden, noch darf sie selbst geschichtlicher Wirklichkeit entbehren. Was die Beziehung des Menschen zu Gott angeht, ist der Mensch ganz und gar Objekt des göttlichen Heilshandelns. Was aber das christliche Handeln angeht, ist der Mensch zum Handeln "im Herrn" berufen. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

The Christian Rejection of Animal Sacrifice and the New-Testament Conception of the Christ's Death Abstract The thesis describes the relationship between the phenomenon of the animal sacrifice and the death of Jesus Christ. At the beginning of my study, I explain the basic interpretative categories that can help answer the role and substance of the blood sacrifice practice in the context of ritual activities of the archaic civilizations. Particular attention is paid to the Old Testament cult, because the sacrificial terminology, originating from this milieu, served within the framework of the New Testament canon as one of the fundamental ways to express Jesus Christ's death mystery. The thesis follows up on modern anthropological theories of the animal sacrifice; in comparison with the specific Christian concept of the sacrifice, it shows how Christ's unritual death and forms of its appropriation by believers might be considered the fulfillment and surpassing of all existing forms of sacrifice. Keywords Animal sacrifice, Christ's death, soteriology, ritual practices, Christian explanotory schemes of sacrifice

The aim of the present text is play and playing along all respective forms from the perspective of systematic theology. Two most comprehensive play theologiesas presented in the books Der Spielende Mensch by Hugo Rahner and Die Ersten Freigelassenen der Schöpfung by Jürgen Moltmann and connected writings are analysed. The analysis expands on the understanding of play as play and ensuing theological interpretations, as portrayed by both authors, in the context of their theological legacy, professional endeavours and historical circumstances relating to the time of inception of their respective play theologies. Such play theologies are outlined both on the general level and presented inparticular details and points of emphasis in terms of systematic theology. Sources of inspiration, direct motivations to engage in play theologies arepresented from the perspective of both respective theologians as well as thereception and impact of their writings. Consequently, a comparison of both play theologies is presented. Their compatibility is argued both on the level of key eschatological and soteriological conclusions as well as foundations emphasising freedom, joy and creativity as fundamental theological qualities of play. Attention is given to the theological understanding of human identity and human understanding...

The diploma thesis focuses primarily on analysing the Christological and soteriological system of Josef Pospíšil, an important representative of the first generation of Czech neo-Thomism. The study includes a brief description of Pospíšils life work with reference to the contemporary context. The author presents Pospíšil not only as a theologian, but also as a major representative of Czech Thomistic philosophy.

Johan Adam Heyns is probably the most productive and noteworthy Afrikaans theologian of the twentieth century, born in South Africa. He was a real pioneer in his field. It is a well known fact that the kingdom of God played a vital role in all of his work. In fact, he used it as a systematic-theological category, which flows like a perennial river of opportunity, consistently through all of his writings. It gave him the opportunity to be consistent in both his systematic theology and in his ethics. Heyns used the kingdom of God as a systematic-theological category to show clearly how man and God can be co-workers in this world in a dialogical relationship. This relationship, of which God is the initiator, are characterised by the covenant between God, the Father-King, and man, the obedient child-servant. He also used the opportunity to integrate his love for philosophy with his love for theology. This integration opened up a wide spectrum of thoughts, ideas and meanings which he could scientifically analyze, explore, connect and merge together systematically. His contact with Stoker and their shared Calvinistic worldview as well as their shared Afrikaans culture and Christian religion, together with the influence of amongst others Du Toit and Snyman, Oberholzer, Vollenhoven, Barth, Brunner and Berkouwer, laid the foundation for his frame of reference. Unfortunately there was philosophical flooding from time to time, because it caused him to fill the kingdom of God with philosophical concepts which allowed him to think of the kingdom of God as an ontological cosmic-universal entity. His philosophical background and connection also leads to some inadequate speculations in his theology and especially in his eschatology. Inadmissibly he didn’t always use the Bible appropriately, although his doctrine of Scripture and hermeneutics were satisfactory. Heyns could have explored the important part which prayer must play in theology more thoroughly. But he did pioneer’s work in Dogmatics and Ethics in Afrikaans and as an ecumenist and church leader, which we must really appreciate. Lastly his philosophical modus operandi also had a positive side. It helped him to differentiate between important theological concepts. Heyns distinguished between the rule of God and the kingdom of God, as well as between the realisation of the kingdom of God and the eschatological fulfilment of God’s kingdom. These differentiations were tested on some theological problems, including the question whether the kingdom of God is really an ontological entity, the Theodicy problem and the “Nah-erwartung” problem. It was found that these differentiations, when used consistently, have valuable theological problem solving abilities. Although Heyns perhaps didn’t realise this, and he weren’t consistent in the use of these differentiations, he must be credited for identifying and clarifying them. / Thesis (PhD)--University of Pretoria, 2010. / Dogmatics and Christian Ethics / unrestricted