Thesis (Ph. D.)--University of Wisconsin--Madison, 2001. / Includes bibliographical references (p. 264-269). Also available on the Internet.

Thesis (Ed.D.)--Teachers College, Columbia University. / Typescript; issued also on microfilm. Sponsor: Philip H. Phenix. Dissertation Committee: Robert W. Lynn. Includes bibliographical references.

Inaug.-Diss.: Katholisch-theologische Fakultät: München: 1973-74. _ Bibliogr. p. 253-270.

Thesis (M.A.)--University of Wisconsin--Madison, 1972. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 2001. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 264-269).

Thesis (M.A.)--Catholic Theological Union, 1985. / Includes bibliographical references (leaves [108]-113).

Reproduction de : Thèse de doctorat : Psychologie clinique et psychopathologie : Lyon 2 : 2004. / Titre provenant de l'écran-titre. Bibliogr.. Notes bibliogr. Index.

Thesis (Ph. D.)--University of Chicago, The Divinity School, March 2000. / Includes bibliographical references. Also available on the Internet.

<p>In this dissertation I examine some possible areas in which Pierre Teilhard de Chardin and Alfred North Whitehead share similar interpretations of the nature of the cosmos and the nature of God. Further, I seek to illustrate areas of their cosmological-theistic interpretations where they offer distinctive views.</p> <p>Several recent authors have made references to apparent similarities between specific areas contained in the writings of Whitehead and Teilhard. For the most part these references are made somewhat in passing and are, therefore, undeveloped. </p> <p>However, two articles by Ian Barbour deal at some length with a comparison of Whitehead and Teilhard. The first "Five Ways of Reading Teilhard," (in The Teilhard Review, III (1968) 1, 3-20) is an attempt to show ". . . . that Teilhard's most significant intellectual contribution is a 'process theology' which combines Christian theology and process philosophy." The second article, "Teilhard's Process Metaphysics," (Journal of Religion, 49 (1969) 2, 136-159) is an exploration of "some of Teilhard's metaphysical categories which reflect both evolutionary and biblical assumptions." While each of these articles is a clear interpretation of Teilhard's thought and of significant value for anyone interested in comparing Whitehead and Teilhard, nevertheless, they tend to describe Teilhard as closely allied to the general scheme of Whitehead's 'process' philosophy. While I agree with Dr. Barbour on many of his points, I am led to challenge an interpretation which too closely allies Whitehead and Teilhard. Therefore, while a number of authors have suggested some similarities between Whitehead and Teilhard, no one (to my knowledge) has presented a developed comparison of their thoughts. Among the many possible areas for comparison, I have chosen to concentrate on two; namely, their respective interpretations of the structure and activity of the cosmos and their respective interpretations of the nature and activity of God. While noting several similarities between the thoughts of these two thinkers, I have been led to conclude that their distinctive interpretations are of greater importance. Briefly, I maintain in this study that each describes the universe as having a different structure and guided by God described as having a different nature and function.</p> <p>Hopefully, this dissertation will have scholarly significance not only because of its 'pioneer' quality, i.e., because it raises issues others might wish to challenge and pursue further, but also, because of its concentration on specific pivotal issues, this dissertation might be useful to those suspecting some alliance of these two systems with one another.</p> STRUCTURE AND DEVELOPMENT <p>In Chapter One, I seek to organize Teilhard's cosmological ideas. In Chapter Two, I consider Whitehead's cosmological categories and present a preliminary comparison between his cosmology and that of Teilhard.Next, in Chapter Three I turn my attention to Teilhard's 'theism,' examining what his cosmological proposals lead him to say regarding the existence of God. Also, within this chapter, I take note of the 'theological' interpretation of God which Teilhard appears to incorporate into his system. In Chapter Four, I turn my attention to Whitehead's 'theism,' noting his discussion of God's existence and activity relative to the cosmos. Also, in this chapter I offer a preliminary comparison of the 'theisms' of Teilhard and Whitehead. Next, in Chapter Five, I consider, in summary, the principle areas in which Teilhard and Whitehead agree and, specifically, where their interpretations differ. The latter portion of this chapter is devoted to what might be a central critique of Teilhard's scheme from a Whiteheadian point of view. Finally, in an Appendix I consider Teilhard's "Christology," asking whether his interpretation of Christ provides a theme indicating that Teilhard's God is mutable(i.e., passive) and asking, further, whether Teilhard's interpretation of Christ revises the cosmological issues of irreversibility and infallibility I found so prominent in Teilhard's system.</p> / Thesis / Doctor of Philosophy (PhD)

Thesis advisor: Catherine Cornille / While no dogmatic declarations have been made on the definition of the body, creeds, councils, and constitutions have affirmed its resurrection. The present work of comparative theology explores the body and divinization in Jesuit Pierre Teilhard de Chardin (1881-1955) and Daoist Xiao Yingsou (fl. Song Dynasty 960-1278). Early in his writing, Teilhard loses interest in discovering the theological significance of the human body in favor of addressing the fulfillment of the Cosmic Body of Christ. Accordingly, studies of Teilhard easily overlook the individual's body. This work derives a theory of the body and its role in divinization from Teilhard by introducing an anthropological category not present in traditional theological language. Shen, the experiencing body, is the word Xiao uses to describe the Daoist in the process of divinization. Shen challenges conventional notions of body, physicality, and their importance to Christian spiritual life. The experiencing body is a living community of souls in relationship to an essential soul, who receives bonding power from Christ. On their own, humans cannot maintain the relationships within themselves, but must surrender them to perfection in Christ. Biblically, Christian anthropology departed from a monistic to a tripartite view with Paul. In the early Church, Irenaeus and Augustine defended a unity of body and soul against the gnostics heresies. Later, Thomas Aquinas formulated a theory of the body as largely defined by the soul. The bodies did not give positive contributions to people's life in God. Teilhard inherited this view of the human, but was unsatisfied with it. At the same time, he read contemporary French philosophers who provided the spark he needed to develop his ideas on creation and divinization. Early in his writing, he considers the body in light of Christology and biology. He drops the question in favor of strengthening an argument for the divinization of the entire cosmos in the Cosmic Body of Christ. Nonetheless, in the pursuit of this answer, his writings imply the individual body. Human bodies most clearly appear in his mysticism of action, which he explains in The Divine Milieu. Teilhard cannot articulate the individual body because he lacks a cosmology that does not choose between non-subsistent matter and selfsubsistent spirit. Xiao Yingsou's commentary on Daoism's Scripture of Salvation provides such a cosmology. Xiao utilizes both word and image to describe a divinizing cosmic body using three terms: dong, ti, and shen. The individual's body in a process of perfection is shen. This body is not a static collection of interworking parts, but a movement of transformation that generates salvific energy for the entire cosmos. Shen highlights in Teilhard's work a body understood as a community interacting with other beings to perfect relationships in Christ. Therefore, the body is physical, but with Teilhard's expanded notion which exceeds the limitations of time and space. This view yields a body that is not an obstacle to divinization, but absolutely necessary for it. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.