Thesis advisor: Boyd T. Coolman / Hugh of St. Victor impresses even the cursory reader of his great De Sacramentis Christianae Fidei with his tendency to "think in threes." Why does he do this? Is it significant? At the same time, common scholarly judgment holds that Latin theology, in focusing on the person and work of Christ, fails to give an adequate account of the Holy Spirit's role in Christian life. This accusation appears true of Hugh, whose relatively sparse references to the Spirit in, for example, the De Sacramentis are easily catalogued. After a brief introductory chapter, the second chapter of this dissertation exacerbates the problem of Hugh's relative silence about the Holy Spirit by exploring the Trinitarian resonance of his threefold thought: When one demonstrates that the terms of which many of these traids are composed either reproduce the Trinitarian relations or can be "appropriated" to Trinitarian persons, Hugh is recognized not simply as an impressively "triadic" thinker, but a resolutely "Trinitarian" one. How can so Trinitarian a thinker have such an underdeveloped pneumatology? Chapter two proceeds to discuss Hugh's use of the doctrine of appropriations, acquainting the reader with the way Hugh associates various concepts with the different members of the Trinity. The question of Hugh's threefold thought now provides an answer to the accusation of a truncated pneumatology: While Hugh's explicit mentions of the Spirit may be relatively sparse, his doctrine of the Spirit is surprisingly robust, once the pneumatic moments in the triads which structure his thought are identified and considered. The implicit nature of his pneumatology is not surprising, given his tendency to reserve the names of "Father, Son, and Spirit" to discussions of the immanent Trinity. To prepare the reader to uncover Hugh's "implicit" doctrine of the Holy Spirit in the life of the Christian, chapter three does the work of identifying pneumatological themes related to the human person. The second part of the inquiry, structured around Hugh's own description of his spiritual program, properly considers the role of the Holy Spirit in Christian life: One first reads and meditates, then prays, and then receives the grace to live the moral life, all in preparation for a final state of contemplation in which one enjoys the foretaste of eternal sweetness. Utilizing the above method for uncovering Hugh's implicit pneumatology, the Holy Spirit is found to be both "giver and gift" (dator et donum), advancing the believer through the first four steps while being the very gift finally received and enjoyed. Chapter four, on reading, concludes that the Spirit makes the Word's knowledge and wisdom present to the earthly reader. Chapter five examines the interplay between the Word and the Spirit in the act of prayer, in which the Spirit--who first makes the Word "incarnate" in sacramental-Scriptural and sacramental-liturgical signs--intensifies the believer's love for God through the prayerful use of these signs. Finally, chapter six demonstrates that the moral life is given by the Spirit who, in fifteen steps not explicitly attributed to the Spirit yet shown to be the work of the Spirit, makes Christ the Word incarnate present not just "in history" but in the very heart of the acting believer. The dissertation concludes with a reflection on whether the sweetness the soul now enjoys is understood as the "immanental gift" of the Spirit itself or is simply a gift appropriated to the Spirit, suggesting the former. / Thesis (PhD) — Boston College, 2015. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Le champ disciplinaire qui occupe cette recherche est l’anthropologie théologique dans l’œuvre de Gérard Siegwalt et la question de l’identité humaine, plus particulièrement ses moyens de vie, moyens au sens moral et existentiel. Cette question repose sur la problématique suivante : a priori, on ne naît pas humain, on le devient. L’identité humaine ne se découvre qu’après un cheminement intellectuel, spirituel, parfois douloureux, résumé dans l’œuvre de Gérard Siegwalt par la notion de « mourir pour devenir ». Dans cette thèse, nous essayons d’analyser l’angle sous lequel Siegwalt développe son anthropologie. Nous voulons voir en particulier dans quelle mesure il reprend le schéma développé par Luther : « simul peccator, simul justus, semper penitens ». Une fois ce schéma mis en évidence dans l’anthropologie siegwaltienne, nous essayons de voir comment il l’applique ou l’actualise. Cette actualisation implique l’utilisation de la méthode de corrélation, méthode reprise au théologien Paul Tillich. Siegwalt estime que la théologie doit travailler en dialogue avec les autres disciplines et il essaye d’établir un système qui est à la fois compte rendu de la foi chrétienne et analyse du vécu humain.L’anthropologie de Siegwalt se veut à la fois sapientiale (dans la mesure où elle se concentre sur la réalité de la vie humaine en invoquant le large éventail que constituent les sciences humaines ainsi que les sciences dures) et prophétique (dans la mesure où Siegwalt part de la révélation biblique pour répondre aux grandes questions existentielles de l’être humain).En partant de là, nous pouvons dégager un plan en trois parties : un premier chapitre sur la question de la réalité de la vie humaine (à savoir la vie humaine dans le monde et devant le monde) qui se traduit en termes d’aporie, d’ouverture et de devenir, un second chapitre sur la question de la vérité de la vie humaine (à savoir la vie humaine devant Dieu) qui se traduit en terme de péché, de rédemption et de « pénitence » et enfin une troisième partie où nous tenterons de voir où se situe la méthode de Gérard Siegwalt par rapport à la question de la nature et de la grâce. / The study focuses on the theological anthropology in the work of Gérard Siegwalt and on the question of the human identity, more particularly its means to life in a moral and an existential senses. This question is based on the following issue : a priori, humans are made, not born. The human identity is to be discovered only after an intellectual and spiritual progression, sometimes painful, summarized in the work of Gérard Siegwalt by the notion of "dying to become". In this thesis, we try to analyse the point of view of Siegwalt when developing his anthropology. We want to examine to what extent he used the pattern developed by Luther : "simul peccator, simul justus, semper penitens". Once this pattern pointed in the anthropology of Siegwalt, we will try to understand how he applied it and updated it. This update means the use of the correlation method, inspired by the theologist Paul Tillich. Siegwalt considers that the theology has to work in line with the other disciplines and he tries to establish a system which combines a compte rendu of the Christian faith and an analysis of the human personal experiences. The anthropology of Siegwalt seeks simultaneously to be sapiential (since it focuses on the reality of the human life appealing the wide range of human sciences and hard sciences) and prophetic (since Siegwalt starts from the biblical revelations to answer the existential questions about the human being).It is through this approach that we can find a three-part plan : the first chapter about the question of the reality of the human life (the human life in the world and in front of the world), the second one will deal with the question of the truth of the human life (the human life before God) and lastly a third one in which we will try to understand the position of the method of Gérard Siegwalt according to the question of the Nature and the Grace.

王俊. / Thesis (doctoral)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 205-232). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Wang Jun.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1995. / Abstract. Includes bibliographical references (leaves 90-93).

<p>To exist racially "in-between," has been characterized as a tragic existence in the modern world. The loneliness and isolation of these lives have given rise to the term the "tragic mulatto." The dissertation Mulatto Theology: Race, Discipleship, and Interracial Existence theologically interprets mulatto lives making visible and interrogating the wider reality of racialized lives in modernity. The mulatto's body is significant in that it discloses what is masked in modern (and particularly white) identities.</p><p>Culture, identities (individual and communal) are not only interconnected, but they are mixtures where peoples become presenced in the lives and practices of other "alien" peoples. This mixture requires reflection upon the formation of all identities, and the ways these identities become visible within the world. Given this arc of identity any reflection upon Christian identity must articulate itself within the tensions of these identities and the practices that mark such identities within the world.</p><p>In examining the formation and performance of mulatto bodies this dissertation suggests these bodies are theologically important for modern Christians and theological reflection in particular. Namely, the mulatto's body becomes the site for re-imagining Christian life as a life lived "in-between." The primary locus of this re-imagination is the body of Christ. </p><p>A re-examination of theological reflection and Scripture regarding his person and work display his character as mulatto, or the God-man. But not only is his identity mulatto, but his person also describes the nature of his work, his re-creation of humanity. So</p><p>understood Christian bodies can be construed as "interracial" bodies -- bodies of flesh and Spirit that disrupt modern formations of race. The Christian body points to a communal reality where hybridity is no longer tragic, but rather constitutive of Christian discipleship. This new, hybrid and "impure" way of existing witnesses to God's redemptive work in the world.</p> / Dissertation

This thesis will investigate the significance of the Eastern Orthodox perspective of theosis, for the bioethical principle of autonomy, specifically with regard to its respect for the elderly. Theosis is a central doctrine of the Orthodox Church which pertains to the salvation of human persons and their free and cooperative response to God's grace, and as such, has an intimate relationship with the Eastern Orthodox understanding of personhood. / On the one hand there are a number of areas of mutual concern or overlap between the concept of respect for autonomy and the Orthodox understanding of personhood and the goal of theosis. There are, however, significant differences which prevent them from being viewed as synonymous or even as totally compatible. / There are complementary aspects, some of which will be identified in this initial study. It is hoped that such an investigation can help to further develop Eastern Orthodox thinking with regard to bioethical issues and be of value when dealing with the complex issues related to the elderly. This topic will also be of interest to a wider audience involved in bioethical reflection from both Christian and secular perspectives.

Because of the centrality of Christ, truly God and truly human, Christian theology regards the understanding of the human as one of its essential tasks. In the wake of environmental concerns, however, the dominant self-understanding of the human is presently being challenged and rethought by Christians. This study is an attempt to contribute to this larger effort of examining the role of the human in Christian theological responses to the ecological "crisis," a question that is surfacing as a paramount concern in this emergent literature. / In this work I examine how the role of the human is an inherent problematic in Christian ecological literature. I review some of the principal categories or paradigms of Christian ecological literature, such as Gaia theory, process theology, new cosmology, ecofeminism, and liberation theology. / All these approaches, I contend, make important contributions to a renewed understanding of human interaction with nature. Yet each model, on its own, seems somewhat incomplete in its portrait of the human. On the one hand, a certain segment of this religious and theological literature diminishes or undervalues the role of the human in our ecological destiny. On the other hand, much of this literature neglects to examine seriously humanity's historical context, which includes economic, political, and social dimensions. / Through a study of these paradigms for approaching the environmental crisis, this work explores the idea that only a theology that views the human agent as a principal actor in both the devastation and reclamation of the life systems of the planet is a viable ecological theology. Such a theology views the human agent in terms of social, economic, political, cultural, moral, as well as ecological transformation in order to confront comprehensively the threats to the planet's ecosystems. With the reading assistance of liberation theology from Latin America, with its emphasis on solidarity, a preferential option for the destitute, and societal transformation, this work raises the possibility of a political theology of the environment, outlining several salient horizons for such a theology.

Note: / Because of the centrality of Christ, truly God and truly human, Christiantheology regards the understanding of the human as one of its essentialtasks. In the wake of environmental concerns, however. the dominantself-understanding of the human is presently being chaUenged andrethought by Christians. This study is an attempt to contribute to thislarger effort of examining the role of the human in Christiantheological responses to the ecological "crisis." a question that issurfacing as a paramount concern in this emergent literature.[...] / Due a la centralite du Christ, vrai dieu et vrai homme, la theologieChretienne considere que l'aspect humain est un element essentiel aetudier. Au milieu des preoccupations environnementales, cependant, lacomprehension dominante de la personne humaine est mise en cause eten train d'etre revisee par les auteurs chn!tiens. Cette etude tachedecontribuer a l'effort plus vaste d'examiner le role de l'etre humainpanni des reponses theologiques chretiennes en face de la criseecologique, cette question se pose comme une preoccupation capitaledans la litterature emergente.[...]

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Thesis (Th. M.)--Regent College, Vancouver, BC, 2007. / Abstract and vita. Includes bibliographical references (leaves 159-165).