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"Ave Crux, spes unica" : the theology of the cross in the life and works of Edith SteinNemazee, Rowshan. January 2000 (has links)
The intent of this thesis, as the title suggests, is to explore the autobiographical and religious writings of Edith Stein---philosopher and protegee of the phenomenologist, Edmund Husserl, Carmelite nun and religious thinker---in order to establish the validity of attributing a theology of the cross to her life and works. This theological method---or way of "doing" theology---unites the cognitive and practical dimensions of Christian life. The investigation is, therefore, directed at underscoring the relational dynamics, core dispositions and philosophical/religious directives that highlight the unity of praxis and intellection in Stein's personhood and thought-world. The search for correlations is restricted (wherever possible) to her own words and a chronological/cumulative format is maintained throughout to trace the links between her Hebraic roots, philosophical world view, theory of empathy, familiarity with Luther's theology of the cross, and her own reflections on the cross. What comes through is a Judeo-Christian theological outlook that grew out of the empathetic phenomenon and gained momentum in the paradox of the cross.
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Experiences of male woundedness and the influence of understandings of ChristChant, Jeffrey MacIntosh, University of Lethbridge. Faculty of Education January 2005 (has links)
The purpose of this study was to bring to consciousness the varied experiences that men
have had of feeling wounded and to explore how a relationship to Jesus the Christ has
influenced their understanding of those experiences. A modified naturalistic inquiry
model was used as the qualitative research method, and the research was developed using
grounded theory. This method of inquiry encouraged participants, and the researcher, to
voice their experiences and to utilize them in a way that made the research significant.
This methodological approach allowed themes to emerge, while honouring the stories and
experiences that the participants shared. The theoretical framework for the study emerged
from two major fields of research: Christian theology and gender-male studies. This
research is located where these two fields intersect and overlap. It builds on the research
from gender-male studies, specifically the psychological study of men and masculinity,
organized men's movements, mythopoetic movements, profeminist movements, as well
as the Christian theological understanding of a Messiah who has been portrayed and
understood as the "wounded healer." The research focuses on the point at which men's
experiences connect with their own sense of woundedness, their Christian faith, and their
process of healing. The researcher engaged a discriminate group of men in exploring and
trying to understand their experiences of feeling wounded in relation to the Christian
story. Four men were identified who have had formal education in both pastoral
psychology and theology. The participants were interviewed, and a constant comparative
method was employed. Throughout the process of interviewing these men and being
privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own
stories of feeling wounded through hearing those of the participants. Identifying and
articulating woundedness helps to manifest the path of healing and self-understanding,
ultimately leading to happier lives. / x, 130 leaves ; 29 cm.
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The experience of affliction and the possibility of love in the life and thought of Simone Weil /Athanasiadis, Nicholas. January 2001 (has links)
Simone Weil is best known to the world as a mystic and a philosopher. She died in 1943 at the age of 34, ostensibly because she refused the hypernutrition prescribed for the treatment of her tuberculosis. Shortly after her death, thanks to the posthumous publication of her work, she was recognised as one of the twentieth centuries most original thinkers in areas as diverse as philosophy, political history, religion, and ethics. Few writers have delved into the foundational relationship she discerned between a destructive form of suffering she called "affliction" and the experience of divine love. The present dissertation exposes how this fundamental relationship lies at the centre of Weil's life and thought. / First, we correlate biographical details of Weil's life with key insights into the reality of affliction. Second, the nature of human suffering is treated as a theological concept. Through Weil we consider the limits of creatureliness to the point at which one no longer feels a part of the human community. Third, we examine Weil's insight into the radical possibility of love in response to the annihilating experience of affliction, that is, the experience of God's love for us as well as the possibility of loving the afflicted neighbour. Finally, we consider several critiques of Weil's sense of her own identity as a woman and as a Jew, and the impact of this identity crisis on her unique understanding of the relationship between suffering and the love of God.
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"Ave Crux, spes unica" : the theology of the cross in the life and works of Edith SteinNemazee, Rowshan. January 2000 (has links)
No description available.
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The experience of affliction and the possibility of love in the life and thought of Simone Weil /Athanasiadis, Nicholas. January 2001 (has links)
No description available.
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Stigma and suffering : a theological reflection within the HIV/AIDS pandemic from the perspective of a theologia resurrectionisHeymans, Frederik J. 12 1900 (has links)
Thesis (MTh (Theology))--Stellenbosch University, 2008. / Stigma is a social-identity devaluation due to a characteristic mark or feature. It imposes a
discredited status, resulting in personal/social rejection and suffering. As a psychosocial
construction, stigma reflects a systemic influence, as determined by the history and
characteristics of the individual's psychological and social environment.
This study explores the nature, variations, development, functions, processes, and
justification of stigma and stigmatisation. It reflects on the experiential context of
HIV/AIDS stigma/stigmatisation from the perspective of both the stigmatiser and
stigmatised. Accounting for HIV/AIDS stigma are factors such as concealability, the
unpredictability of infection, its terminal nature, and visible manifestations. The result is
the multi-faceted suffering of internalised and external stigma, manifested by the
prejudice, rejection, ostracism, discrimination, and condemnation of people infected and
affected by HIV/AIDS.
An assessment of HIV/AIDS destigmatisation found that it represents a recent
development in the struggle against the pandemic. Destigmatisation interventions have
been mostly ineffective because they lack a systems approach. Destigmatisation
interventions must be developed with cognisance of the societal context, cultural
impediments, major causes and problems of the pandemic.
It was argued and concluded that theology can play a major role in combating HIV/AIDS
stigma and stigmatisation. Scripture provides both knowledge and existential direction to
inform HIV/AIDS destigmatisation. Stigmatisation is sin because it robs the human being
- as created in the image of God, reconciled, and redeemed through the cross and
resurrection - from his God-endowed dignity and worth. A theology of HIV/AIDS,
including a theology of affirmation and an inhabitational theology, is required to
adequately address HIV/AIDS stigmatisation and destigmatisation. A theology of
affirmation is appropriate because it confirms the eschatological ontology of the human
being as a new creation, with a new, stigma-freed identity and status. An inhabitational
theology reflects triumph over stigma through the empowerment of the indwelling Spirit.
It was concluded that both a theology of the cross (reflecting the passion and compassion of God) and a theology of the resurrection is needed. A theology of the cross reveals our
human condition of sin, guilt and guilt feelings, but also God's grace, our salvation,
forgiveness and reconciliation. A theologia resurrectionis emphasises the power of God
over sin, results in the transformation of the believer, which enables empowerment
through the Spirit - who infuses the believer with courage, meaning, purpose, dignity and
self-worth. Stigmatisation has made way for self-worth, victory, and charisma.
The study concluded that the church has a major role to play in the destigmatisation of
HIV/AIDS stigma. The church should contribute to the deconstruction of power and
counter systemic injustices. Its should follow a holistic, systems approach, involving the
proclamation of a theology of life, practicing pastoral care, participate in the missio Dei,
and exhibiting a normative basis regarding destigmatisation interventions - especially
with regard to marriage, gender and sex education. It should fulfil its calling of service,
participate in the home-based care of the HIV/AIDS infected and affected (including
children), and demonstrate the resurrection identity of hope and empowerment, as enabled
by the Holy Spirit.
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Charles Wesley and the construction of suffering in early English MethodismCruickshank, Joanna Unknown Date (has links) (PDF)
This work examines the construction of suffering in the hymns of Charles Wesley, co-founder of the Methodist movement. Wesley wrote thousands of hymns, many of which focus on the experience of overwhelming pain. As eighteenth-century men and women sang or read Wesley's hymns, they were encouraged to adopt a distinctive approach to suffering, one which drew on long-standing elen1ents within Christian tradition as well as new patterns in eighteenth-century English culture. Identifying the construction of suffering in the hymns illuminates the culture of early Methodism and its complex relationship to its eighteenth century English context. / My analysis places the hymns within the broader ‘narrative culture’ of early Methodism, which encouraged individuals to interpret their lives and experiences within a story of great spiritual significance. The hymns engaged men and women with a spiritual drama of conviction, conversion, sanctification and heavenly reward. I argue that suffering was central to Wesley's depiction of this drama. I examine his construction of the suffering of Christ, the suffering of Christians and of Christian responses to the suffering of others, den10nstrating that each of these had an important place in his depiction of the normative Christian experience. Those who read or sang the hymns were exhorted to embrace and endure suffering as an experience that offered opportunities for intill1acy with, and imitation of, Christ. / Recognising Wesley's construction of suffering does not explain exactly how Methodist men and Women responded to affliction, but it does illuminate their responses. I explore the implications of Wesley's construction of suffering for early Methodist understandings of the self, spirituality, charity and gender, as well as specific kinds of pain such as childbirth and bereavement. These understandings contributed to a Methodist identity that was both related to, and distinct from, the eighteenth-century English culture in which the hymns were written.
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Charles Wesley and the construction of suffering in early English MethodismCruickshank, Joanna Unknown Date (has links) (PDF)
This work examines the construction of suffering in the hymns of Charles Wesley, co-founder of the Methodist movement. Wesley wrote thousands of hymns, many of which focus on the experience of overwhelming pain. As eighteenth-century men and women sang or read Wesley's hymns, they were encouraged to adopt a distinctive approach to suffering, one which drew on long-standing elen1ents within Christian tradition as well as new patterns in eighteenth-century English culture. Identifying the construction of suffering in the hymns illuminates the culture of early Methodism and its complex relationship to its eighteenth century English context. / My analysis places the hymns within the broader ‘narrative culture’ of early Methodism, which encouraged individuals to interpret their lives and experiences within a story of great spiritual significance. The hymns engaged men and women with a spiritual drama of conviction, conversion, sanctification and heavenly reward. I argue that suffering was central to Wesley's depiction of this drama. I examine his construction of the suffering of Christ, the suffering of Christians and of Christian responses to the suffering of others, den10nstrating that each of these had an important place in his depiction of the normative Christian experience. Those who read or sang the hymns were exhorted to embrace and endure suffering as an experience that offered opportunities for intill1acy with, and imitation of, Christ. / Recognising Wesley's construction of suffering does not explain exactly how Methodist men and Women responded to affliction, but it does illuminate their responses. I explore the implications of Wesley's construction of suffering for early Methodist understandings of the self, spirituality, charity and gender, as well as specific kinds of pain such as childbirth and bereavement. These understandings contributed to a Methodist identity that was both related to, and distinct from, the eighteenth-century English culture in which the hymns were written.
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Contemporary African perspectives on Jesus' cross and human suffering : a critical comparison of African christologiesAkper, Godwin Iornenge 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2004 / ENGLISH ABSTRACT: This research investigates the problem: do contemporary African Christologies reflect the
portrayal of the personhood and the significance of the Cross of Christ in the New
Testament? It explores the Christo logical views of African theologians in Black
Theology, African Theology and African Women's Theology, and the fundamental
presuppositions of these forms of Christologies rather than providing a detailed treatment
of the individual Christo logical views of these theologians.
The research argues that the methodological assumptions of African theologians,
specifically, their hermeneutical starting point and convictions, deeply influence their
Christological thoughts and constructions. Therefore, this research examines
contemporary African hermeneutical methods, particularly searching for their congruence
with the original and characteristic Protestant hermeneutical conviction of Sola Scriptura.
As a comparative study, this research deliberately compares these contemporary and
representative African Christologies with Paul's view of Jesus Christ and the significance
of his Cross, thereby inquiring specifically after the role of Christian Soteriology in these
African Christo logical approaches and comparing them with Paul.
The research argues that, looking at dominant contemporary African Christologies from
the perspective of Pauline Protology and Soteriology, they do not always fully reflect the
New Testament portrayal of the personhood and the Cross of Christ in the New
Testament.
For future work on African Christologies, the research concludes and suggests that
African Christologies be critically evaluated based on their congruence with the
Protestant hermeneutical principle of Sola Scriptura. / AFRIKAANSE OPSOMMING: Hierdie studie stel ondersoek in na die vraag: Hoe reflekteer hedendaagse Afrika-
Christologiee die persoonskap en betekenis van die Kruis van Christus soos voorgestel in
die Nuwe Testament? Dit bestudeer die Christologiese sienings van Afrika-teoloe in
Swart Teologie, Afrika Teologie en Afrika Vroue- Teologie. Die klem val op die
grondliggende voorveronderstellings van hierdie Christologiee eerder as op 'n
gedetailleerde hantering van die onderskeie Christologiese sieninge van hierdie teoloe.
Die navorsing voer aan dat die metodologiese aannames van Afrika-teoloe, spesifiek in
hul hermeneutiese vertrekpunt en oortuigings, 'n diepgaande invloed uitoefen op hul
Christologiese denke en konstruksies. Derhalwe bestudeer hierdie navorsing hedendaagse
hermeneutiese metodes in Afrika, in besonder wat betref hulle ooreenkoms met die
oorspronklike en kenmerkende Protestantse hermeneutiese oortuiging van Sola Scriptura.
As 'n vergelykende studie word hierdie hedendaagse en verteenwoordigende Afrika-
Christologiee gemeet teen Paulus se sieninge van Jesus Christus en die betekenis van die
Kruis. Die ondersoek gaan dus veral in op die rol van Christelike soteriologie in hierdie
Afrika-Christologiese benaderings, en vergelyk dit dan met Paulus.
Die navorsing voer aan dat dominante hedendaagse Afrika-Christologiee, bestudeer
vanuit die oogpunt van Christelike soteriologie, nie altyd die Nuwe Testamentiese
voorstelling van die persoonskap en die Kruis van Christus voldoende reflekteer nie. Dit
blyk veral uit 'n ondersoek van die Briewe van Paulus.
Ter afsluiting doen die studie aan die hand dat toekomstige werk oor Afrika-
Christologiee krities geevalueer word ooreenkomstig hul ooreenstemming met die
Protestantste hermeneutiese beginsel van Sola Scriptura.
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Jesus and suffering in John 9 : a narratological reading from within Karanga faith communitiesChomutiri, E. M. 12 1900 (has links)
Thesis (DTh (Old and New testament))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: The thesis is mainly concerned with Jesus’ perspective on suffering according to John 9. The dramatic events in John 9 were triggered by a question by Jesus’ disciples about the cause of an unnamed blind beggar’s blindness. The disciples wanted to know whether the
blindness was caused by the beggar’s sins or by the sins of his parents (;<= >?@A;BC; – 9:2).
Jesus, however, instead of addressing the cause of the man’s blindness, surprisingly and
ironically shifted the focus to its purpose: “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him” (HC@ I@CBAJKLM ;N OAP@ ;QRM KBQRM SC @T;UM – 9:3). Ultimately, it is not the man’s blindness that is the issue in John 9, but how people understand Jesus as the revelation of God. This radical shift in perspective, and its implications for first and later audiences/readers of John’s Gospel, is the main question to be addressed by the thesis. Because of Jesus’ response to the disciples’ question, the researcher chose John 9 as a key section for understanding Jesus’ perspective on suffering. The purpose of the study is to explore the nature and implications of Jesus’ response to the blind beggar’s condition – particularly in opening up new possibilities of experiencing God’s presence in Jesus the Messiah, the giver of light and life. Chapter 1 of the thesis is the introduction of the investigation covering the research problem, hypothesis, motivation for the study, its proposed contribution, preliminary studies undertaken and the methodology to be followed. The research was done through a narratological reading of John 9.
Chapter 2 contributes to the research question by explaining different elements of narrative theory such as implied author, implied audience or readers, narrator, characters, point of view, settings and plot development. Since these are major elements of a narrative theory, the same elements will be used in the following chapters of the thesis.
Chapter 3 analyses the narrative of John 9:1-41 according to the categories discussed in
chapter 2 of the thesis. The main question to be addressed is Jesus’ response to his disciples’
question regarding the cause of the beggar’s blindness. For Jesus it is not the cause of the
man’s physical blindness that is the issue, but the cause of the spiritual blindness of the
Jews who do not recognise him as God’s Messiah (cf 9:2, 41). The structure of John 9 takes the form of a drama in seven scenes. The purpose of this chapter of the thesis is to explore
who Jesus is – inter alia through the (speech) acts of different characters in the seven
scenes, through different settings, and the plot development in John 9. Chapter 4 elaborates on the research question with respect to John 9 by focusing on Jesus and suffering in the post-synagogal movement. The investigation into the relationship between Jesus and suffering in John 9 is extended to John 10-12 where the narration continues of Jesus giving light and new life to people. The anti-language in John’s Gospel reflects a new social group that upheld an alternative reality that ran counter to the social realities of society at large. In the final analysis John had a clear and explicit purpose in mind: “These miraculous signs are written that you may believe that Jesus is the Christ, the Son of God and that by believing you may have life in his name” (20:31). Chapter 5 of the thesis focuses on the Karanga people’s interaction with the implied narratological purpose of John 9. The traditional belief of the Karanga is that any kind of illness, misfortune or death is a consequence of sin committed by a member of the community or family, which seems to be analogous to Jewish beliefs according to the disciples’ question in John 9:2. This belief is challenged fundamentally by Jesus’ practical yet ironical response. Chapter 5 of the thesis discusses the anticipated response to John 9 of present-day Karanga faith communities. It concludes by suggesting new faith responses to the Karanga people’s experience of illness and death, according to Jesus’ perspective on suffering in John 9. / AFRIKAANSE OPSOMMING: Die tesis gaan hoofsaaklik oor Jesus se perspektief op lyding volgens Johannes 9. ‘n Vraag van Jesus se dissipels oor die oorsake van ‘n onbekende blinde bedelaar se kondisie het gelei tot die dramatiese gebeure in Johannes 9. Die dissipels wou weet of die bedelaar se blindheid deur sy sonde of die sonde van sy ouers veroorsaak is (;<= ?@A;BC; - 9:2). Jesus skuif die fokus op verrassende en ironiese wyse van die oorsaak van die blindheid na die doel
daarvan (HC@ I@CBAJKLM ;N OAP@ ;QRM KBQRM SC @T;UM – 9:3). Uiteindelik gaan dit in Johannes 9
nie oor die man se blindheid nie, maar oor hoe mense Jesus as die openbaring van God
verstaan. Hierdie radikale skuif in perspektief, en die implikasies daarvan vir aanvanklike
en latere gehore/lesers van die evangelie volgens Johannes, word die primere vraag wat in
die tesis aangespreek word. In die lig van Jesus se reaksie op die dissipels se vraag, kies die navorser Johannes 9 as ‘n sleutel-gedeelte om Jesus se perspektief op lyding te verstaan. Die doel van die studie is om die aard en implikasies van Jesus se reaksie op die blinde bedelaar se toestand te ondersoek – veral in die oopbreek van nuwe moontlikhede om God se teenwoordigheid te ervaar in Jesus, die Messias, die gewer van lig en lewe. Hoofstuk 1 van die tesis is die inleiding tot die ondersoek en dek die navorsingsprobleemstelling, hipotese, motivering vir die ondersoek en voorgestelde bydrae daarvan,
voorafgaande studies wat gedoen is, en die metodologie wat gevolg word. Die navorsing is
gedoen deur middel van ‘n narratologiese lees van Johannes 9. Hoofstuk 2 van die tesis dra by tot die navorsingsvraag deur die verskillende elemente van narratiewe teorie te beskryf, soos die geimpliseerde gehoor of lesers, verteller, karakters, standpunte, tonele, en storielyn-ontwikkelings. Aangesien hierdie die hoofelemente van ‘n narratiewe teorie is, word dieselfde elemente in al die ander hoofstukke van die tesis
gebruik. Hoofstuk 3 analiseer die verhaal in Johannes 9:1-41 aan die hand van die kategoriee wat in hoofstuk 2 van die tesis bespreek is. Die hoofvraag wat aangespreek word, is Jesus se
antwoord oor die oorsaak van die bedelaar se blindheid. Vir Jesus gaan dit nie oor die
oorsaak van die man se fisieke blindheid nie, maar die oorsaak van die geestelike blindheid
van die Jode, wat hom nie erken as God se Messias nie (cf 9:2, 41). Die struktuur van
Johannes 9 is in die vorm van ‘n drama met sewe tonele. Die doel van hierdie hoofstuk van
die tesis is om te ondersoek wie Jesus is – onder andere deur die optrede van verskillende
karakters in die sewe tonele, deur verskillende plasings en die storielyn-ontwikkeling in
Johannes 9. Hoofstuk 4 brei verder uit op die navorsingsvraag met betrekking tot Johannes 9 deur te fokus op Jesus en lyding in die post-sinagoge beweging. Die ondersoek oor die verband
tussen Jesus en lyding in Johannes 9 word uitgebrei na Johannes 10-12, waar die vertelling
van Jesus wat lig en lewe gee, voortgesit word.
Die anti-taal in die Johannes-evangelie reflekteer ‘n nuwe sosiale groep wat ‘n alternatiewe sosiale realiteit handhaaf, teenoor die sosiale realiteite van die gemeenskap as geheel. Uiteindelik het die Johannes-evangelie ‘n duidelike en eksplisiete doel gehad: “Maar hierdie
wondertekens is beskrywe sodat julle kan glo dat Jesus die Christus is, die Seun van God, en
sodat julle deur te glo, in sy Naam die lewe kan hê (20:31). Hoofstuk 5 van die tesis fokus hoofsaaklik op die Karanga mense se interaksie met die geimpliseerde narratologiese doel van Johannes 9. Die tradisionele geloof van die Karanga is dat enige vorm van siekte, ongeluk of dood ‘n gevolg is van sonde wat deur ‘n lid van die gemeenskap of familie gepleeg is. Volgens die dissipels se vraag in Johannes 9:2 lyk dit of as
pekte van die Joodse geloof hiermee ooreen gestem het. Die geloof word fundamenteel uitgedaag deur Jesus se praktiese dog ironiese reaksie. Hoofstuk 5 van die tesis bespreek die verwagte reaksie op Johannes 9 van hedendaagse Karanga Christengemeenskappe. Dit sluit af deur ‘n nuwe geloofs-reaksie vir die Karanga mense se ervaring van siekte en dood voor te stel volgens Jesus se reaksie op die dissipels se vraag in Johannes 9:2.
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