Karl Barth (1886-1968) was an ardent defender of the filioque, the doctrine which states that the Holy Spirit proceeds from the Father and the Son. Generally, scholarly analysis is restricted to Barth's defence of the filioque in the first half volume of the Church Dogmatics. However, this thesis proceeds on the assumption that a fuller understanding of the filioque in Barth must take into account the genesis and development of the doctrine in his earlier thought. A latent dialectical christocentric pneumatology in the second edition of Romans (1921) provides the material theological support for the doctrine, which subsequently appears in a formal discussion of the filioque in the Gottingen Dogmatics (1924). There Barth speaks of the filioque as a theological analogy of the structure of his developing doctrine of the threefold Word of God. As preaching proceeds from revelation and Scripture, so too the Spirit is to be understood as proceeding from the Father and the Son. / Barth continues to defend and apply the filioque in the Church Dogmatics, though the original connection to the threefold form of the Word of God recedes into the background. Instead, the filioque functions systematically both as a theological guarantee of the unity of the work of the Son and the Spirit and as the eternal ground of fellowship between God and humanity. Barth's most mature view of the filioque is construed in dialectical terms whereby the Spirit is understood to be eternally active in uniting and differentiating the Father and the Son. Furthermore, Barth is atypical in the Western filioquist tradition because he refuses to speak of the filioque in terms of a "double procession"; rather, he views the Spirit as proceeding from the common being-of-the-Father-and-the-Son. Barth's stance on the filioque does not result in a form of pneumatological subordinationism, as critics often maintain. Rather, his adoption of the filioque reflects a tendency toward a superordination of the Spirit over Father and Son in a structurally similar way to Hegel's pneumatology. The thesis concludes by pointing to a tension in Barth's thought which in practice tends toward a conflation of economic and immanent Trinity as he reads back into God the problem and confrontation he perceives to exist between God and humanity.

Table of Contents -- (p. 3) -- Introduction -- (p. 5) -- The Spiritans in Western Australia -- (p. 7) -- The Sound -- (p. 9) -- Albany -- (p. 10) -- Mollyalup -- (p. 12) -- Parting -- (p. 14) -- Off to Mauritius -- (p. 15) -- Tribute to the Mooney Family -- (p. 17) -- Working with the Saint of Mauritius -- (p. 18) -- Fr. Maurice Bouchet - A Forgotten Hero Remembered -- (p. 19) -- Holy Ghost College, Ballarat -- (p. 24) -- Foundations of Ballarat in Australia -- (p. 24) -- Holy Ghost Fathers Return to Australia -- (p. 34) -- Libermann House -- (p. 36) -- Mr. Kev Conway-Spiritan Associate -- (p. 42) -- Profiles of the Parishes where the Spiritans work in Australia -- (p. 43) -- The Archdiocese of Melbourne -- (p. 43) -- Archdiocese of Brisbane -- (p. 47) -- Diocese of Bunbury -- (p. 51) -- Diocese of Geraldton -- (p. 53) -- Port Hedland -- (p. 54) -- Appendix 1.A. Ballarat -- (p. 57) -- Appendix 1.B. Ballarat -- (p. 59) -- Appendix 2. Western Australia -- (p. 65) -- Celebrating our Homecoming -- (p. 70) -- Lake Mollayalup -- (p. 71) -- Silver Jubilee of Spiritans in Australia, 1996 -- (p. 72) -- Spiritans Appointed to Australia -- (p. 72) -- Temporary Appointments/Holiday -- (p. 73) -- Replacements, Etc. -- (p. 73) -- Post Script -- (p. 74) -- Bibliography -- (p. 75)

The hypotheses of the current study are that (1) black women will be more spiritual and (2) will have more knowledge of the Holy Spirit than white women, and (3) spirituality will be negatively correlated with eating disorder symptomatology and body dissatisfaction. (4) African American women will have lower body dissatisfaction and (5) less eating disorder symptomatology than Caucasian women. It is predicted that (6) ethnicity will have more influence on eating disorder symptomatology and spirituality than current and ideal weight. (7) Current weight will have more influence on body dissatisfaction than ethnicity or ideal weight. Finally, (8) the ideal weight of black women will be higher than that of white women. Participants included 95 African American and Caucasian female college students. All the hypotheses were supported. Prospective research can discern whether racial differences in spirituality have causal influence on healthier body image held by many black women.

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1987. / Bibliography: leaves 78-79.

Thesis (M.A.R.)--Emmanuel School of Religion, 2005. / Includes bibliographical references (leaves 84-86).

Thesis (M.T.S.)-- Vanguard University of Southern California, 2006. / Includes bibliographical references.

Thesis (D. Min.)--Ashland Theological Seminary, 1990. / Abstract. Includes bibliographical references (leaves 144-147).

Thesis (M.A.)--Abilene Christian University, 1995. / Includes abstract. Includes bibliographical references (leaves [72-76]).

Thesis (Th. M.)--Western Conservative Baptist Seminary, 1992. / Abstract. Includes bibliographical references (leaves 86-99).

Thesis (M.A.)--Harding Graduate School of Religion, 1991. / Includes bibliographical references (leaves 307-322).