This thesis explores the intertextual nature of Irenaeus' reading of Genesis 1-3. In this study, we assume a different mode of investigation than previous works on Irenaeus' use of scripture. Drawing from contemporary discussions on intertextuality in Fishbane, Boyrin, Hays, and Young, we challenge a tradition of investigation into Irenaeus' exegesis that has marginalized the significance of scriptural networking inherent to his hermeneutic. This perspective is evident in the previous works on Irenaeus' reading of Genesis in Orbe, Jacobsen, Kannengiesser, Steenberg, and Holsinger-Friesen. This thesis, on the other hand, brings together an appreciation for Irenaeus' hermeneutic with respect to his exegesis of Gen 1-3. We show that in every instance Irenaeus interprets Gen 1-3, not in isolation, but in correlation with other texts by means of a variety of intertextual reading strategies that shape his theological polemic. In chapter one we investigate the nature of Irenaeus' hermeneutical orientation based upon studies of patristic exegesis and his own descriptions of the exegetical task. We show that Irenaeus purposes to interconnect texts in his refutation and exegesis and we formulate a methodology that appreciates his reading of Gen 1-3 within this theological networking of texts. In chapters 2-6, we provide a literary analysis of the echoes, allusions, and citations of Gen 1-3 in each book of Adversus Haereses. In each case we isolate the allusions to Gen 1-3 and the corresponding interrelated texts that form a hermeneutically symbiotic relationship with Gen 1-3. We show how these textual relationships yield a more comprehensive appreciation for the meaning and function of Gen 1-3 in Irenaeus. In chapter 7 we conclude with a summary and cumulative evaluation of the intertextual relationships fashioned with Gen 1-3 and the reading strategies that guide his intertextual use of Gen 1-3. In doing so, this thesis exposes the intricacies of Irenaeus' theological and intertextual reading of Gen 1-3 and the various ways that Irenaeus harmonizes scripture.

The ways of love in the prose Jozova Hanule The work deals with the theological interpretation of prose works Květa Legátová Jozova Hanule and looking for his referral options due to the different forms of love, which presents Benedict VXI. in the Encyclical Deus caritas est. In theological perspective focuses on how it is represented in the work of eros and agape and their relationship. On this basis, I try to show how the above prose refers to the mystery of transformation of man and definitive finding his personal identity in a community of unconditional love with another person and participate in the sharing of the eternal Father, the Son and the Holy Spirit. Through the theory of ignition in the text affected by three plane plot of the story. In each of them the protagonist encounters an amendment to another form of love, which is gradually determined. Build and during his life journey from Brno to Želary discovers first love erotic and later meetings with selfless love, agape gradually grows into the fullness of perfect love, which combines eros and agape. Keywords ways of love, erós, agapé, communion of love, theological interpretation of literature, prose Jozova Hanule

This thesis seeks to explicate, and develop an appropriate method for the elucidation of, the antecedents to the theology of William Blake in the writings of the seventeenth-century divine, Peter Sterry (1613-1672). While the radical religious scene of the English Revolution has long been recognised as offering important antecedents to Blake's thought, Sterry is a figure who has largely been overlooked. The exception to this is an essay, published in 1929, in which Vivian de Sola Pinto asserted the existence of 'startling affinities' between their ideas. Pinto's study was, however, limited by its failure to consider, firstly, the implications of its findings for our general understanding of the antecedents to Blake's thought in the seventeenth century and, secondly, the insight Sterry's writings may be able to offer into Blake's theological vision. These are the very questions at the heart of this dissertation. By addressing them, it seeks to shed new light on the nature of Blake's theology and its anticipations in earlier English thought. Given the lack of evidence that Blake read Sterry, and the limited effectiveness of the 'genealogical' method when it comes to Blake, it pioneers a bespoke 'analogical' method for the exploration of these issues. It proposes that Sterry is actually closer to the intellectual milieu of Commonwealth radicalism than one might expect and that his writings function effectively as a lens through which it is possible to discern how Blake consistently uses 'dualistic' language and imagery in an ethical and epistemological sense. The first finding suggests that the established view of the radical religious environment in Blake studies needs to be extended; the second challenges the widespread perception that Blake's thought is ultimately dualistic in an ontological sense, thus contributing to the elucidation of a perennial problem for Blake scholarship. Together, they underline Sterry's importance as a neglected theological precursor to the thought of William Blake.

This thesis is an endeavour to participate in the call for the African Renaissance from a missiological perspective. The study observes how the debate about this African ‗dream‘ persists in the domain of intellectuals and political leaders. It recognises as timely the opportunity to contribute theologically to the development of the renaissance concept. It also observes that ordinary people have jumped onto the African Renaissance bandwagon albeit for reasons that are mainly sentimental. Hence a two-fold appeal to protagonists of the African Renaissance movement: firstly, to be inclusive of all stakeholders especially ordinary people who should be both participants and co-beneficiaries; secondly, to consider spirituality as an indispensable factor in birthing this African ‗dream‘. To help arrive at a well-considered argument the study discusses a brief history of Africa‘s economic, social and political development. Central to this history is how the human factor, actively or inadvertently, and the natural factors have devastated the continent thus necessitating a rebirth. The study notes how especially the political economy and issues of good governance of African states are key concerns to the protagonists of the renaissance movement. It also notes the establishment of structures and policies in addressing these concerns. These interventions are hoped to improve the continent‘s image towards its global counterparts and to lift the hopes of distraught African peoples. The prospect of their success in terms of probabilities and/or perceptions is discussed and Missiologically critiqued. An overview of these endeavours has led to the observation of a lingering chasm of the absence or the apparent sidelining of African spirituality as a necessary component of the African Renaissance discourse. As a major thrust of this thesis the spiritual notion of ‗rebirth‘ is advanced. The basis for this argument lies in the ‗rebirth‘ concept that is inherent in many religions, faith formations and philosophies akin to African spirituality. It is on this understanding that a Missiological dimension is build. In introducing this spiritual dimension towards an African Renaissance a Missiological methodology of a seven pointed praxis cycle is proposed and unpacked. In deconstructing this methodology real models are presented as examples to illustrate Missiology‘s contextual life-long learning philosophy. / Christian Spirituality Church History and Missiology / D. Th. (Missiology)

This thesis is an endeavour to participate in the call for the African Renaissance from a missiological perspective. The study observes how the debate about this African ‗dream‘ persists in the domain of intellectuals and political leaders. It recognises as timely the opportunity to contribute theologically to the development of the renaissance concept. It also observes that ordinary people have jumped onto the African Renaissance bandwagon albeit for reasons that are mainly sentimental. Hence a two-fold appeal to protagonists of the African Renaissance movement: firstly, to be inclusive of all stakeholders especially ordinary people who should be both participants and co-beneficiaries; secondly, to consider spirituality as an indispensable factor in birthing this African ‗dream‘. To help arrive at a well-considered argument the study discusses a brief history of Africa‘s economic, social and political development. Central to this history is how the human factor, actively or inadvertently, and the natural factors have devastated the continent thus necessitating a rebirth. The study notes how especially the political economy and issues of good governance of African states are key concerns to the protagonists of the renaissance movement. It also notes the establishment of structures and policies in addressing these concerns. These interventions are hoped to improve the continent‘s image towards its global counterparts and to lift the hopes of distraught African peoples. The prospect of their success in terms of probabilities and/or perceptions is discussed and Missiologically critiqued. An overview of these endeavours has led to the observation of a lingering chasm of the absence or the apparent sidelining of African spirituality as a necessary component of the African Renaissance discourse. As a major thrust of this thesis the spiritual notion of ‗rebirth‘ is advanced. The basis for this argument lies in the ‗rebirth‘ concept that is inherent in many religions, faith formations and philosophies akin to African spirituality. It is on this understanding that a Missiological dimension is build. In introducing this spiritual dimension towards an African Renaissance a Missiological methodology of a seven pointed praxis cycle is proposed and unpacked. In deconstructing this methodology real models are presented as examples to illustrate Missiology‘s contextual life-long learning philosophy. / Christian Spirituality Church History and Missiology / D. Th. (Missiology)

The goal of the theses is to interpret a selected work of A. Lindgren in a theological way. Methodology of the practical part is built on the broad context of early Christian inculturation (interpretation of ancient culture in the Patristic Tradition, introduced in the work of Hugo Rahner), and of the modern philosophical-theological interpretation of secular culture (interpretation of Don Juan in the work of Karel Vrána). The personality of the author A. Lindgren is then described, with emphasis on certain biographical facts which are particularly important for the goal of the theses. The work of German theologian Thomas Vogel is introduced in the Czech environment for the first time. Thomas Vogel is well-known for his Christian interpretations of A. Lindgren?s books. In the final part the author interprets the book Mio, My Son from christological, ecclesiological and eschatological point of view.

Matouš Holeka's dissertation examines various interpretation methods of the Scriptures by theologians in the Roman-Catholic, Orthodox and Protestant traditions. These interpretation methods can be most clearly identified in the relationship between the Scriptures and tradition, in historical-critical methodology, and in political-cultural readings of the biblical texts. In this dissertation, these themes are shown as representing different ways of common critical reading of the sacred texts. As well as the historical-critical approach, there are also pre-critical and ideological readings. The dissertation starts by looking at this diversity in documents of the World Council of Churches. It shows that the differences in understanding the Scriptures are no longer connected primarily to the specific views of the respective traditions, but rather that similarities or differences in readings across churches. Christians within these traditions refer to their own sources: in the case of the Roman-Catholics to Church documents, in the case of the Orthodox to the Church Fathers and as far as Protestants are concerned, to the Confessions. However, their reception in each of these traditions only confirms the diversity of readings. This is also true for the theological interpretation of the Scriptures, which...