This project consists of a theological exploration of unity, both divine and created, through an engagement with the writings of the composer Arnold Schoenberg (1874- 1951). It proceeds by examining Schoenberg'€˜s philosophy of unity as embodied in his compositional theory and practice, and brings to light his explicit and implicit metaphysical commitments through the lens of Arthur Schopenhauer's philosophy. A critique is offered that utilizes a vibrant tradition of contemporary trinitarian theology, drawing, in particular, upon the work of Colin Gunton. This theological critique employs 'musical space'€˜ to assist in 'sounding out€' and articulating a trinitarian and perichoretic model of unity. Thus, this thesis shows not only how theology can benefit the philosophy of music, but also how the philosophy of music can enrich and augment theological discourse. Part I examines unity from the perspective of 'particularity'˜. This inquiry traces Schoenberg's investigations into the material of music, from which he draws two conclusions: that conflict is essential to the musical material, and that the distinction between consonance and dissonance is illusory. Through adopting these assumptions into his philosophy of unity, Schoenberg unwittingly develops a theory of the many that undermines the value and integrity of material particulars. In response, this project counters with a trinitarian theology that upholds the integrity of particulars through a mutually constitutive understanding of particulars-in-relation. Part II examines unity from the perspective of 'the whole'€˜. This investigation focuses upon Schoenberg'€˜s structural principles of coherence, from which he makes three claims: that 'the whole'€˜ ('the musical idea') is distinct from the composition, that the essence of the musical idea must be expressed in every individual part within the whole, and that the primary goal of the composer is to express the musical idea. Schoenberg'€˜s construction of unity is, therefore, dependent upon privileging the one over the particular. Thus, Schoenberg'€˜s theory and practice lack the sort of unity in which the concepts of oneness and particularity are related adequately. This project proposes that a proper understanding of unity can arise only from a triune conception of being that holds oneness and particularity inseparably together: not as mutually exclusive, but as mutually constitutive.

High concentrations of sulfate in groundwater, up to ten times the amount recommended by the EPA, in Blanco and Hays Counties, Texas, are of concern as groundwater pumping and population increase. The goals of this study are to characterize the chemistry of groundwaters in Blanco and Hays Counties within the context of Texas Groundwater Management Area-9 and to determine chemically and hydrogeologically the explanation for the spatial distribution of sulfate between the Pedernales River, the Blanco River, and Onion Creek. Insights gained by examining sulfate distribution in Blanco and Hays Counties can be applied to the other counties on the Edwards-Trinity Plateau with similarly high concentrations of sulfate in groundwater. Hydrochemical data from the Cretaceous Edwards and Trinity Groups and water level measurements were used to analyze groundwater chemistry and flow. PHREEQC was used to examine whether phase changes in aquifer minerals could explain the observed geochemical patterns. COMSOL was used to develop a simplified groundwater flow model for a cross-sectional area between the Pedernales River and Onion Creek in Hays County. Water levels indicate that groundwater generally flows southeast in the study area and most streams are gaining. The groundwater flow model indicates a zone of slow-moving groundwater beneath the topographic high between the Pedernales River, the Blanco River, and Onion Creek. Chemical analyses of well data show the presence of four groundwater chemical endmembers in Groundwater Management Area-9; a Ca-Mg-HCO3 fresh endmember, a Ca-Mg-SO4 endmember, a Ca-Mg-SO4-Na-Cl endmember, and a Na-Cl endmember. High sulfate waters generally come from the Upper and Middle Trinity aquifers while fresher waters are from the Edwards aquifer. Physical and chemical analyses indicate that the zone of high sulfate in Blanco and Hays Counties may be the result of gypsum dissolution and dedolomitization in the Upper and Middle Trinity aquifers combined with low rates of groundwater flow beneath the topographic high. Groundwater flow analyses are consistent with those for the Groundwater Availability Models published for the region. Chemical analyses, specifically SO4 distributions and Ca/Mg ratios, are consistent with those found by Nance(2010) on the Edwards Plateau, farther west of the study area. / text

This thesis proposes that Robert W. Jenson's identification of the triune God faithfully describes the persons and being of God. To support this I examine the most basic argument of Jenson's 'Systematic Theology',: that God is freely but truly identified by and with Jesus Christ. This includes discussion of Jenson's starting point, his formal description of the three persons of God, and the theological ontology that this entails. Throughout I argue that Jenson's trinitarian description and theological ontology is rightly controlled by an a posteriori logic of response to the triune God's actual life with and for his people. Central to this is the way that Jenson creatively and courageously uses Jesus Christ's life and person as the controlling criterion of all dogmatic statements about God. Finally, this thesis proposes that Jenson's basic insights are made more exact when Jesus Christ is recognized in his perfect relation with the Father and Spirit before, in and after created history. To elucidate this suggestion the nature of the triune God's election and self-determination is reconsidered in light of Jenson's critical insight that the persons are mutually, not identically, perfect in deity. This in turn leads to a brief description of the eternity and freedom of the triune conversation that begins and ends with the Word who is Jesus Christ.

D.Litt. et Phil. / Revelation has received much attention throughout the nearly two millennia since its acceptance into the Christian canon, and interest in it is escalating as the twenty-first century approaches. Recent scholarly work has served as a corrective to the excesses of popular thought about the Apocalypse, but much more needs to be done. The theocentricity of Revelation makes imperative to seek the mysterious One Who Sits on the Throne in the center of heaven. Narratology and in particular characterization forms the foundation of this historical-critical, inductive study. Its purpose is to discover the characterization of God through the interdividual relationships between God and the non-divine characters. Interdividuality emphasizes that characters are developed in essential relationships with others. God's character as depicted in Revelation is developed through interaction with all creation. Non-divine characters receive their identity from the One Who Sits on the Throne. Their response to their Creator shapes the hearer/readers' perception of God who is both revealed and shrouded with mystery through the apocalyptic visions recorded by a Christian prophet named John. The non-divine characters of Revelation are divided into four categories: People, Satanic Forces, Heavenly Beings, and "Women". The characters of each category are examined and their characterization established from both direct and indirect characterization perspectives. The characterization of God resulting from their interrelationship is then noted. The People of Revelation can be divided into two categories: those who follow Satan and those who follow God. The decision of who is Lord is the focal point of the Apocalypse. Although the narrative does not downplay the difficulty of following God the rhetoric is far from neutral. The story constantly confronts the hearer/readers with the necessity to shun the deceptive allure of the Dragon's false world and embrace the more difficult path to the New Jerusalem. God's faithfulness, love, mercy, power and holiness are revealed through relationships with and provisions for both sinner and saint. God is Creator of all and sovereign King, understanding Father and faithful Husband, merciful Judge and worthy Lord.

[pt] A partir do Concílio Vaticano II muitos teólogos se dedicaram à tarefa de resgate do significado da revelação trinitária de Deus para a vida cristã. A teologia moral, em particular, recebeu diversas contribuições. De forma especial o desenvolvimento da Cristologia e da Pneumatologia contribuíram para a compreensão de novas implicações éticas do mistério de Deus. Por essa razão, o presente trabalho visa, em primeiro lugar, refletir sobre a importância da Trindade para a Moral Sexual. Nesse aspecto, uma rica possibilidade de renovação da Moral Sexual surge com a diversidade de modelos morais associados a cada pessoa trinitária, tais como o de imitação do Pai, o da filiação, o da fraternidade-sororidade, o da solicitude maternal, o da aliança, o de imitação e seguimento de Cristo, o da nova lei, o da vida no Espírito, o da santificação, etc. Em segundo lugar, considerando as principais encíclicas que tratam do tema da sexualidade, a saber, Arcanum Divinae Sapientiae (Leão XIII), Casti Connubii (Pio XI), Humanae Vitae (Paulo VI), Evangelium Vitae (João Paulo II) e Deus caritas est (Bento XVI), buscamos responder à questão da importância dada à Trindade pelos pontífices nesses documentos. Para isso, nos dedicamos a uma rigorosa análise da nomeação de Deus em cada uma das citadas encíclicas. Por fim, constatamos, que apesar dos significativos avanços, o discurso magisterial acerca da sexualidade ainda carece de uma articulação trinitária. E a partir dessa constatação, apresentamos algumas perspectivas que se abririam a uma moral sexual mais trinitariamente elaborada. / [en] Since the Council Vatican II many theologians devoted themselves to the task of redemption of the meaning of the Trinitarian revelation of God for Christian life. The moral theology, in individual, received several contributions. The development of Christology and Pneumatology has contributed to the understanding of new ethics implications about God’s mystery, in a special way. For this reason, the present work aims, first of all, to think about the importance of the Trinity for the Sexual Moral. In aspect, a rich possibility of renovation of the Sexual Moral appears with the diversity of moral models associated to each Trinitarian person, such as the imitation of the Father, the affiliation, the fraternity-sorority, the maternal care, the covenant, the imitation and fellowship with Christ, the new law, the life in the Spirit, the sanctification, etc. Second of all, finding the principal encyclicals that treat the subject of the sexuality, knowing, Arcanum Divinae Sapientiae (Lion XIII), Casti Connubii (Pio XI), Humanae Vitae (Paul VI), Evangelium Vitae (John Paul II) and Deus caritas est (Benedict XVI), we look to respond to the question of the importance given to the Trinity by the pontiffs in these documents. For that, we devote ourselves to a rigorous analysis of the God s nomination in each one of the quoted encyclicals. Finally, we note, that in spite of the significant advancements, the magisterial speech about the sexuality still lacks for a Trinitarian articulation. And from this observation, we present some perspectives that would open to a more elaborated Trinitarian Sexual Moral.

Thesis advisor: Jane E. Regan / Today's Christian communities find themselves situated within a dynamic framework of "otherness" in relationship to society in general, as well as in ecumenical and interreligious contexts. In addition to this complex ad-extra environment, there are also intra-ecclesial tensions within the Catholic community that arise from its own pluralistic reality, hindering the church from being the kind of community it is called to be. Chapter One acknowledges these concerns, and suggests that against such a pluralistic backdrop, the human need for connection and relationality cannot be overvalued. Toward this end, conversation as a means toward building mutuality cannot be overlooked. Indeed, "dialogue" has become a buzzword in religious, business, social and political circles, as people recognize the value of having spaces of meaningful relationship with those "other" than themselves. Yet, a sense of true connection--one that might be more adequately expressed by "conversation" and that supports a mutual movement toward understandings of difference in a spirit of reverence--continues to elude. The impoverished condition of conversation within the church raises questions: why isn't life-giving, intra-ecclesial conversation happening? Why aren't we having meaningful interactions that lead to an expanded sense of honoring the other, and a desire to come together in understanding, reciprocity and mutual support, in view of the church's ministry? Chapter Two suggests that one way to begin addressing the issue of creating space for more effective conversation within a pluralistic church broadly considered, is to look to small faith communities within the church as "communities of practice" in which adult learning can occur. These small faith communities of practice, such as parish councils, faith-sharing groups, ministerial teams, etc., are not merely task-oriented groups, focused on management strategies, business tactics or the mere exercise of democracy in their ways of being together. In an ecclesial context, they are communities intent on being and becoming groups that learn together and create conditions that support a lived adult faith. Because conversation factors largely in adult learning, attending to and valuing conversation in these small faith communities can lead to a "habitus of conversation" that might serve the wider ecclesial community as a whole. To realize such a "habitus of conversation", small faith communities must be supported by inner convictions and shored up by a theological perspective that points toward this stance, a perspective that is capable of upholding a life of koinonia/communio and sustaining it over the long haul required by the hard work of meaningful conversation. The theological lens that grounds such a "habitus of conversation" is a living Trinitarian faith. Exploring the dialogic dynamism of Godself reveals the consequent relationality of the human person made in Imago Dei. The dialogic nature of Godself thus provides a rich theological warrant for the anthropological stance that can support conversation as a theological posture and an educational project. This is the topic of Chapter Three. Chapter Four looks to established dialogical teaching methods as a resource for religious education. Within small faith communities, fostering such a "habitus of conversation" toward the teleos of koinonia/communio is a unique contribution that adult faith formation can offer, providing a concrete locus for enacting a conversational pedagogy that might suggest a model for venues beyond religious education itself, at the service of the broader Catholic Christian community as a whole. With this in mind, Chapter Five concludes the dissertation by addressing pedagogical practices that religious educators can resource as a framework for placing conversation at the center of educating in faith. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

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.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-03-26T12:27:01Z No. of bitstreams: 1 Isaque Sicsú de Oliveira.pdf: 813967 bytes, checksum: a912ab46e0ecf902895e26d7c7f85328 (MD5) / Made available in DSpace on 2018-03-26T12:27:01Z (GMT). No. of bitstreams: 1 Isaque Sicsú de Oliveira.pdf: 813967 bytes, checksum: a912ab46e0ecf902895e26d7c7f85328 (MD5) Previous issue date: 2018-02-22 / Aliança de Misericordia - ADVENIAT / The present dissertation contemplates an investigation on the trinitarian dogma, as exposed and outlined by the Swiss theologian Hans Urs von Balthasar (1905-1988). The emphasis lies on the dramatic Balthasarian method. That is, the investigation seeks to clarify how Balthasar presents his vision of the Trinity in the second episode of his trilogy, Theo- Drama. In addition, it seeks to show how this method can be useful in presenting the Christian faith to an increasingly skeptical audience. Balthasar is one of the leading theologians of the 20th century. Its theological production is extremely long. Throughout his life, there were hundreds of works produced. The present dissertation concentrates mainly on the exposition of the trinitarian dogma in the five volumes of theodramik: (1) Prolegomena; (2) Dramatis Personae: Man in God; (3) Dramatis Personae: Persons in Christ; (4) The Action; (5) The Last Act. The hypothesis of the present dissertation is based on the way in which Balthasar presents the three Persons of the Trinity, as personages within a redemptive drama, in which the Father appears as the playwright and architect of the history of the redemption; the Son appears as the main character in the redemptive history, performing his role to the last consequences; and the Holy Spirit as the great drama director and guiding agent who guides the main character; For this, the first part of the dissertation concentrates on a brief summary of the life and work and distinctive features of the thought of Balthasar, trying to show how his geographical and historical locus was determinant in the construction of his theological convictions. Next, the doctrine of the Trinity is investigated in its classic dogmatic formulation, passing through Scripture, history of theology, main characters in the process of theological refinement of the Trinity, eventual doctrinal dissonances, culminating in an exposition of the balthasarian argumentation of the Trinity. Finally, it focuses on the way Balthasar was influenced by the theology of Karl Barth and how this robust theological dialogue can be a prototype of a respectful dialogue between Catholic and Protestant traditions within their convergences and divergences / conforme exposto e delineado pelo teológico suíço Hans Urs von Balthasar (1905-1988). A ênfase recai no método balthasariano dramático. Isto é, a investigação busca esclarecer como Balthasar apresenta sua visão da Trindade no segundo episódio de sua trilogia, o Theo- Drama. Além disso, busca-se mostrar como este método pode ser útil na apresentação da fé cristã para uma audiência cada vez mais cética. Balthasar é um dos principais teólogos do séc. XX. Sua produção teológica é extremamente longa. Ao longo de sua vida, foram centenas de obras produzidas. A presente dissertação concentra-se majoritariamente na exposição do dogma trinitário nos cinco volumes da theodramik: (1) Prolegomena; (2) Dramatis Personae: Man in God; (3) Dramatis Personae: Persons in Christ; (4) The Action; (5) The Last Act. A hipótese da presente dissertação apoia-se na maneira como Balthasar apresenta as três Pessoas da Trindade, como personagens dentro de um drama redentivo, no qual o Pai se apresenta como o dramaturgo e arquiteto da história da redenção; o Filho se apresenta como a personagem principal na história redentiva, performando seu papel até as últimas consequências; e o Espírito Santo como o grande diretor do drama e agente que guia o orienta a personagem principal; Para isto, a primeira parte da dissertação concentra-se em um breve resumo da vida e obra e traços distintivos do pensamento de Balthasar, buscando mostrar como o seu locus geográfico e histórico foi determinante na construção de suas convicções teológicas. Logo em seguida, investiga-se a doutrina da Trindade em sua formulação dogmática clássica, passando pela Escritura, história da teologia, personagens principais no processo de refinamento teológico da Trindade, eventuais dissonâncias doutrinarias, culminando em uma exposição da argumentação balthasariana da Trindade. Finalmente, concentra-se na maneira como Balthasar foi influenciado pela teologia de Karl Barth e como esse robusto diálogo teológico pode se um protótipo de um diálogo respeitoso entre as tradições católica e protestante, dentro de suas convergências e divergências

This thesis examines the doctrine of happiness within the Jonathan Edwards corpus and seeks to understand its function and significance as it relates to Edwards's broader theological project. A close examination of both the internal development and the Early Modern intellectual context of Edwards's thought reveals that spiritual happiness is of central importance to Edwards's 'end of creation' project. Scholars commonly assume that the burden of Edwards's teleological writings is a theocentric defense and promotion of the glory of God in the face of an increasingly anthropocentric Enlightenment. However, this study demonstrates that, notwithstanding Edwards's adherence to the Reformed tradition's high view of God's glory, the early and enduring concern of Edwards's teleological project is the proof and defense of spiritual happiness as ultimate telos from a Reformed perspective. Edwards's purpose to defend the teleological status of happiness is primarily exposed by the development of Edwards's teleology in his Miscellanies notebook and related theological treatises such as Discourse on the Trinity and End of Creation, especially as Edwards engages rival teleological visions that tend to subordinate happiness. While Edwards's teleological conviction regarding happiness is inspired by his own Puritan and Reformed heritage and his early profound religious experience, he subsequently pursues the proof and defense of his Reformed teleology of happiness in response to the increasing tendency of Reformed and non-Calvinist Enlightenment thinkers to subordinate the teleological status of happiness. During the Early Modern period, Reformed theologians frequently subordinate happiness relative to godliness, and especially the glory of God, and Enlightenment thinkers increasingly make practical virtue and usefulness toward the common good the ultimate telos of human existence at the expense of spiritual happiness, which intellectual trends Edwards engages for the sake of defending his Reformed teleology of happiness. The first stage of the development of Edwards's teleology of happiness is marked by his conversion and subsequent profound experiences of spiritual happiness, and by his efforts that follow during the early 1720s to prove happiness as ultimate telos, primarily on the basis of Edwards's doctrine of divine goodness. During the second stage of development, Edwards works to defend happiness as ultimate telos from a comprehensively biblical and Reformed perspective. Edwards spends the rest of his career developing his doctrines of God and the Trinity, the work of redemption, and the glory of God primarily for the sake of defending his Reformed teleology of happiness, which I suggest, significantly influences and shapes Edwards's theology.

Local communities, individuals, visitors, and special interest groups are often called upon to participate in the decision making processes of the National Park Service (NPS). Cape Hatteras National Seashore (CAHA) engaged in a Negotiated Rulemaking process to create an Off Road Vehicle Management Rule. The rulemaking process involved park stakeholders working with the NPS as a Negotiated Rulemaking Advisory Committee with the goal of creating an Off Road Vehicle Management Rule for CAHA. This dissertation used Senecah's practical theory Trinity of Voice to evaluate CAHA's negotiated rulemaking process. Interviews with park staff and negotiated rulemaking participants provided information about the presence of the grammars of TOV in this decision making process. This dissertation described the affects of negotiated rulemaking on the perceptions of participants towards the park resources and management of the national seashore. The effect of the negotiated rulemaking process was an increase in the knowledge of participants about the decision making process employed by the NPS. In general, participants also developed a stronger relationship with park management. This research suggests critical dimensions for achieving widespread social legitimacy through meaningful public involvement in decision making.