Thesis (Ph. D.)--Emory University, 1983. / Bibliography: p. 227-239.

The work is focused on delimiting the basic problematic of definition of religion in terms of Charles Sanders Peirce's semiotics. Its objective is througt selected Peirce's texts to interpret Peirce's philosophy of religion, which consists of concept of religion closely connected with Peirce's metaphysics, phaneroscopy, semiotics and agapism. It focuses primarily on Peirce's theory of evolution, the idea of God, the pragmatic way of inference through which one can come to the idea of God, and the relationship between religion and science. I conclude through the interpretation of Ch. S. Peirce's texts that the precise definition of religion can not be pursued in his theory. Even so, the semiotic conception of religion brings a new perspective: the religion could be based on the same principles that govern the science. It can also be understood as a community of people continually striving for truth. This community of people searches in its investigation for answers to the questions about theological ideals. The precondition of faith of individual members of religious communities is an experience of God, who is a perfect and the most general sign and together growth and semiosis in the universe, which people interpret. A believer comes to the worship of God through Musement, a special purposeless...

Several psychologists have attempted to articulate a theistic psychology or one consonant with their religious beliefs. Unfortunately, confusion over the concept of theism and a persistent naturalism in the discipline create substantial obstacles towards achieving a serious theistic psychology. It is suggested that these challenges can be overcome through examining alternative philosophies and methodologies for scientific psychology, exploring seminal articulations of God's activity, and providing a practical example of a theistic psychological research program.

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Relational theology became a major voice in the theological conversations of the twentieth century and now in the twenty-first century it is poised to become the major influence in doctrine of God discussions. Relational theology argues for a model of God that emphasizes a dynamic interaction between God and the cosmos. Reformulating the divine nature contra Classical theism, Relational theology instead includes images of God as sympathetic, mutable, limited in power and knowledge, creative, and as a risk-taker. The assertion is that such images or metaphors for the divine are necessary rightly to understand and discuss God's relationality with the world. This thesis argues that given the relational nature of God the metaphor of faith should be added to the list of God's attributes. The thesis begins by discussing issues of methodology then reviewing Relational theology in the forms of process and open theism as contrasted with Classical theism. This is followed by explorations of various depictions of faith as found in the Old Testament and New Testament. Faith is also examined theologically and philosophically as including the elements of belief, trust, hope, and risk. It is then argued that faith has a decidedly relational nature in that faith most properly takes place between persons. The crux of the thesis is the development of a theology of divine faith. Because humans are free, God is limited, and creation has a purpose, the argument is made that God relates to the world through faith. A case for God's faith is developed exegetically and logically through explorations of the concepts of divine belief, trust, hope, risk, and doubt, concluding that faith is a necessary inclusion for Relational theology. Finally, two primary Church doctrines, creation and christology, are explored through a theology of divine faith. God demonstrates divine faith in bestowing an evolving creation with both freedom and a purpose. God has faith in the creation to produce persons who can freely share faith and love with God. The fully kenotic coming of Jesus Christ demonstrates the Father's faith in the Son, the second person of the triune God. The coming and death of Christ also reveals God's faith that the cross will be efficacious in reconciling those who have abused their God-given freedoms. / Sysytematic Theology & Theological Ethics / D. Th. (Systematic Theology)

The 'postmodern challenge' is increasingly felt in the 'end of modernity' to which Gianni Vattimo refers. The West and the world has hitherto been dominated by what Andrew Gamble characterises as the Modern or Western Ideology. But the validity of that worldview and its associated ways of thinking, going back to the 'Enlightenment' and beyond, has come to be radically questioned. It is within this context that the work and thought of CS Lewis is examined. Although Lewis is generally recognised, and regarded himself, as conservative and even reactionary, there is a paradoxical quality to his conservatism, the elements of which coexist with features which might be regarded as liberal and as radically socialist respectively. Similarly, his commitment to the religious and cultural tradition of Western Europe co-exists with a vehement anticolonialism. A paradoxical association of postmodermism with 'premodernity' has been widely noted in Buddhism and, by Derrida, in Eastern Christian theology. This thesis seeks to demonstrate that a paradoxical postmodernism is evident in the thought of Lewis. One source suggested for this is his interest in Eastern Christianity. Another is identified as the influence on Lewis of the opposition of Romanticism to 'Enlightenment' modernity. But Lewis's own engagement with modernity is also shown to be significant. Two broad trends in postmodernism are discussed. The affinities of Lewis's thought with the nihilistic tradition of postmodernism, going back to Nietzsche, is traced with regard to issues such as rationalism, science, the autonomy of the subject, and authorship. But the ambivalent relationship of Lewis to spiritually-oriented, affirmative postmodernism, and particularly Rudolf Steiner's Anthroposophy, is also analysed. The crucial role of Scholasticism in the development of Western thought is investigated in a comparison of Steiner's views with the Christian position of Lewis. It is concluded that there are grounds to regard Lewis as. 'prophet of postmodernism', and he is compared with Nietzsche and Pope John-Paul II in this regard. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

This thesis presents descriptive and explanatory accounts of both non-theism, the lack of belief in the existence of supernatural agents, and strong atheism, the moral opposition to such beliefs on the grounds that they are both harmful and signs of weak character. Based on my fieldwork with non-theist groups and individuals in the United States, United Kingdom, and Denmark, an online survey of over 3,000 non-theists from over 50 countries, and theories from both the social and cognitive sciences, I offer a new account of why nations with low economic and normative threats produce high levels of non-theism. This account is offered in place of the common explanation that religious beliefs provide comfort in threatening circumstances, which I show to be both anthropologically and psychologically problematic. My account centres on the role of threats, both existential and normative, in increasing commitment to ingroup ideologies, many of which are religious, and the important role of witnessing displays of commitment to religious beliefs in producing such beliefs in each new generation. In environments with low levels of personal and normative threat, commitment to religious ideologies decreases, extrinsic reasons for religious participation decrease, and superstitious actions decrease. Given the human tendency to believe the communications of others to the extent that they are backed up by action, such a decrease in displays of commitment to religious beliefs leads to increased non-theism in the span of a generation. In relation to strong atheism, I document a correlation, both geographical and chronological, between strong atheism and the presence of religious beliefs and demands in the public sphere. I then offer an explanation of this correlation based on the effects of threats against a modern normative order characterized by philosopher Charles Taylor as a system of mutual benefit and individual liberty.

Thesis (M.A.)--Miami University, Dept. of Theatre, 2004. / Title from first page of PDF document. Includes bibliographical references (p. 55-56).

Relational theology became a major voice in the theological conversations of the twentieth century and now in the twenty-first century it is poised to become the major influence in doctrine of God discussions. Relational theology argues for a model of God that emphasizes a dynamic interaction between God and the cosmos. Reformulating the divine nature contra Classical theism, Relational theology instead includes images of God as sympathetic, mutable, limited in power and knowledge, creative, and as a risk-taker. The assertion is that such images or metaphors for the divine are necessary rightly to understand and discuss God's relationality with the world. This thesis argues that given the relational nature of God the metaphor of faith should be added to the list of God's attributes. The thesis begins by discussing issues of methodology then reviewing Relational theology in the forms of process and open theism as contrasted with Classical theism. This is followed by explorations of various depictions of faith as found in the Old Testament and New Testament. Faith is also examined theologically and philosophically as including the elements of belief, trust, hope, and risk. It is then argued that faith has a decidedly relational nature in that faith most properly takes place between persons. The crux of the thesis is the development of a theology of divine faith. Because humans are free, God is limited, and creation has a purpose, the argument is made that God relates to the world through faith. A case for God's faith is developed exegetically and logically through explorations of the concepts of divine belief, trust, hope, risk, and doubt, concluding that faith is a necessary inclusion for Relational theology. Finally, two primary Church doctrines, creation and christology, are explored through a theology of divine faith. God demonstrates divine faith in bestowing an evolving creation with both freedom and a purpose. God has faith in the creation to produce persons who can freely share faith and love with God. The fully kenotic coming of Jesus Christ demonstrates the Father's faith in the Son, the second person of the triune God. The coming and death of Christ also reveals God's faith that the cross will be efficacious in reconciling those who have abused their God-given freedoms. / Sysytematic Theology and Theological Ethics / D. Th. (Systematic Theology)