Includes bibliographical references (leaves 254-281) / Using a text-immanent multi-dimensional methodology that combines impulses from both synchronic and diachronic reading of a text, this study focuses on understanding the spirituality embedded in ‘seeing him as he is’ in 1 John 3:2. Discourse analysis has provided the structure of the entire research by identifying the different semantic networks that enhance better understanding and dynamic interaction between text and reader.it has also helped in determining the argument and rhetoric of the Elder, assisting in constructing the bigger picture by means of semantic networks that create coherent mind maps and also relating what has been read with what is still to be read. The environs of the pericope under investigation have been used as a backdrop in order to arrive at an understanding of this envisaged eschatological phenomenon. These environs include the window provided by Judaism through the Old Testament, Hellenistic and Palestinian Judaism, extra-biblical literature, the Graeco-Roman world, mystery religions, philosophies, and the New Testament. These environs have pointed to the use of intermediaries in the visio-Dei. While ‘seeing him as he is’ in 1 John 3:2 involves both the Father and the Son, this eschatological expectation is weaved into a matrix of discourse that the Elder used to cushion the adherents in view of the pending apostasy. The adherents’ status as ‘children of God’ is the axis from which the Elder builds his entire discourse. They will experience love (1 Jn 4:16), his purity (1 Jn 3:3), his righteousness (1 Jn 2:1), his truth (1 Jn 5:20), and his glory (Jn 17:24). Although the adherents were already experiencing all these, it would be experienced completely after the Parousia, when they ‘see him as he is’. This study contributes towards a Johannine understanding of perceiving the divine, and reveals the climactic involvement of the Son in both the past and future perceptions including ‘seeing him as he is’ in 1 John 3:2. This study has identified the object of the Visio-Dei as Christ. It is He through whom believers will see the Father. / Christian Spirituality, Church History and Missiology / D. Phil. (Christian Spirituality)

Univ., Diss--Tübingen, 2007.

Text in German / Am Beginn der Menschheit steht das von Gott erschaffene Paar, in der Postmo­ derne ist es das aufgeklarte, autonome Individuum. Eine Diskrepanz zwischen ursprunglicher Schopfungsintention und der postmodernen Lebenswelt wird deutlich. Denn Mann und Frau wurden auf eine ganzheitliche Lebensgemein­ schaft hin erschaffen, die nicht nur den trinitarischen Gott widerspiegeln soli, sondem fur einen gelingenden Lebensvollzug urn die konstitutive Notwendigkeit der Gebundenheit des GeschOpfes an seinen Schopfer weiss. Das Bewusst­ sein, dass der Mensch nur in dieser existentiellen Verankerung zum wahren Mann- oder Frausein befahigt wird, ist in der aufgeklarten Postmoderne, primar durch deren zentrales Merkmal, der Absolutsetzung von Freiheit, abhanden ge­ kommen. Erschwerend kommt die Ablehnung der (ontologischen) Sundhaftig­ keit hinzu, was nicht nur das Heilsgeschehen per se obsolet werden lasst,son­ dern zugleich die Wiederherstellung der Beziehung zu Gott als Quelle allen Le­ bens a priori verunmoglicht. Damit verschliesst sich das postmoderne Indivi­ duum aber gleichzeitig die Meglichkeit zur Annaherung an die Schopfungs­ intention von Beziehung und Abhangigkeit der Geschlechter durch die in Jesus erlangte,endgultige Oberwindung der Sunde und deren Konsequenzen. Das Wissen urn die Intention Gottes mit Mann und Frau ist deshalb so entscheidend, weil vom Vorhandensein eines schopfungsbedingt angelegten anthropologischen Grundskriptes ausgegangen wird, welches die Beziehung und Abhangigkeit der Geschlechter entscheidend pragt.1 Das Geschlechterver­ haltnis ist also nicht beliebig und Folgen los veranderbar, resp. den sozio-kul­ turellen Vorgaben und Erwartungen anpassbar, eben weil dessen Kern unver­ anderbar ist. Dem steht jedoch das postmoderne Verstandnis gegenuber, wel­ ches die Geschlechteridentitat des evolvierten Primaten als reine sozio-kulturel­ le Konstruktion und damit als beliebig modellier- und veranderbar versteht. Ge­ nau in dieser Diskrepanz zwischen unaufhebbarem anthropologischem Grund­ skript einerseits und der vermeintlich ganzlichen Beliebigkeit des Geschlechter­ verhaltnisses andererseits liegt ein zentraler Grund fOr die Heute stark Problem belasteten Ehen. At the beginning of humanity we find man and woman as a couple created by God; in post-modern society, however, this place is taken by the enlightened individual. The discrepancy is evident. Man and woman were created for a lifelong marriage which was not only to reflect the triune creator but which was anchored in the dependence on the creator as a constitutive necessity for building a solid, successful and lifelong marriage. This awareness of the fundamental necessity of God as the creator of man has been lost in post-modern society. Instead we find the claim for absolute freedom, linked to the negation of the ontological sinfulness of man. It is obvious that such negation makes the cross and resurrection of Jesus Christ by which sin is finally overcome superfluous, rending the re-establishement of the relationship between God and man impossible. But it is by this grounding in God the creator and redeemer alone that man and woman will unterstand marriage in its originally intended depth and fullness. The present study has resulted in discerning a fundamental, God-given anthropological script which defines both relation and dependence of man and woman; this implies that these fundamental elements cannot be deliberately transformed and/or adapted to various socio-cultural norms and expectations. However, the post-modern understanding of gender presents itself in clear opposition to this creational view. Nowadays, gender identity is seen solely as a socio-cultural structure and therefore subject to unlimited changes and modifications. In this study, one main reason for the instability of marriages in postmodern society has been discerned in the discrepancy between the permanent anthropological basic script and the apparent variability of the relation and dependence between man and woman. The negation of God the creator and redeemer proves to be of equal importance, as it is only through and in him that the basic script for marriage can be realized in its originally intended allembracing dimension. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)

In the thesis a methodology of understanding and explicating Christian faith consistent with the mystery of the simultaneous close connection and radical difference of God, human beings and the physical-organic cosmos environment is been mapped out. The theanthropocosmic principle as an expression of the mystery functions as the heuristic key in opening up the notion of kenosis (and incarnation) of Jesus Christ and the Holy Spirit within the scope of the enduring interaction of . The Spirit in the kenotic sense of the word connects and differentiates the overall processes of being and becoming, here and there, now and then of the mystery of the `presences' of God, human beings and the natural cosmic world in being there (Dasein), being thus and thus (Sosein) and being dynamically actual (Aktsein). God acts in terms of the Spirit's operational kenotic presence within the margins of the creatureliness of people and the natural cosmic world as the kenotic clothing of God. A dynamic interpretation of the integral and differential character of being and becoming suggests that making sense of the dynamics of the formation of identities and identification is an ever ongoing endeavour. It implies a continuous process of negotiation whilst experiencing various continuums, remaining open-ended in an ever-increasing sense of wonder and mystery of "exitus a Deo-reditus in Deum". / Systematic Theology and theological Ethics / D. Th. (Systematic Theology)

With globalization the subject of partnership has become one of the main issues in World Mission. Partnerships are formed in all parts of the world in order to promote collaboration between churches, denominations, and mission organizations. Although good partner relationships are a desired objective, historical prejudices and cultural differences and bias lead to barriers which hinder good partnership relations. How can these barriers be overcome? Christian partnerships are usually only based on a collaboration of the partners and the Christian aspect in a relationship in World Mission is neglected. This study presents a theological basis for a Christian relationship in World Mission, coming from the creation of the human being in the image of God, the communion within the Trinity, especially the concepts of “kenosis” and “koinonia,” and the image of the Body of Christ. A second part of this study researches the historical and sociological aspects of partnership in order to identify barriers for a good partner relationship. The findings of the theological research will then be compared with the outcomes of the historical and sociological study and conclusions for an improvement should be presented. The foundation for mission-church relationship in a global context needs to be a spiritual relationship, since the acting partners come together on a basis of their Christian faith and are part of the universal Body of Christ. The kenotic attitude of the partners plays a major role in their relationship and the proposed model for functioning relationships in World Mission needs to be an organic-complementary communion. The last part then presents a new model for the relationship in World Mission, in which several elements of organic-complementary communion are described. These elements are living together in the Body of Christ, learning together, serving together, suffering and celebrating together, sharing together, working together, and discovering theology together. The study concludes with a proposal of a concept of a “common space” in order to show how such a new model could be lived out in the everyday relationships in World Mission. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This work discourses about the teaching of bulgarian {--} french philosopher, pedagogue and spiritual teacher Omraam Mikhaël Aivanhov. It is divided in several thematic chapters discoursing always a certain philosofical {--} spiritual theme from the point of view how is it treated in the teaching of Aivanhov. Among those themes are for example: Creation, Good and evil, About God, Jesus and Christ, Reincarnation, Soul, Ressurection, Holy Trinity. Aivanhov has fresh and undogmatic approach to these themes and he accents that his teaching can serve to a man for the practical work on him or herself. He does not stick to any particular tradition neither he arteficially syncretizes. He rather sees the various levels of the creation and its Creator as a reality which has universal laws and principles. And a mission of man is according to Aivanhov to discover those laws and principles and to live in harmony with them.

Cette étude souhaite contribuer à une meilleure connaissance et compréhension de l’idée de simplicité divine, qui signifie l’absence en Dieu de toute composition. Pièce centrale de la pensée théologique médiévale, elle fut redécouverte il y a 35 ans par des philosophes de tendance analytique, qui en contestèrent la cohérence. Elle est depuis lors l’objet d’un débat philosophique fourni, mais le détour par l’histoire de la philosophie est nécessaire pour dégager le réseau de concepts, d’arguments et de problèmes qui lui donne sens. Après avoir étudié la première élaboration de cette idée dans les textes antiques et patristiques, puis son traitement par Pierre Lombard à la veille du IVe concile de Latran de 1215, qui intègre pour la première fois la simplicité divine dans une profession de foi authentique du magistère, nous nous concentrons sur les œuvres de Bonaventure de Bagnoregio et de Thomas d’Aquin, qui accordent à cet attribut divin un rôle fondateur dans leur étude du mystère de Dieu. L’idée de simplicité divine s’y trouve sans cesse prise dans la dialectique de la ressemblance et de la dissemblance entre Créateur et créature. Tandis que Thomas associe de façon unilatérale la simplicité absolue à la transcendance de l’incréé, Bonaventure propose également des similitudes créées de la simplicité divine qui en favorisent l’intuition. Loin d’apparaître comme incohérente, l’idée de simplicité divine est un outil puissant pour ouvrir notre intelligence à un plan de réalité supérieur, certes mystérieux, mais néanmoins lumineux. / This study seeks to contribute to a better understanding and comprehension of the idea of divine simplicity, which means the absence in God of any composition. Cornerstone of medieval theological thinking, divine simplicity was rediscovered 35 years ago by philosophers of analytical leanings, who challenged its coherence. It has since formed the subject of abundant philosophical debate, however, the detour via the history of philosophy is necessary in order to draw out the network of concepts, arguments and issues, from where divine simplicity derives its meaning. After the study of the first development of this idea in ancient and patristic texts, and its treatment by Peter Lombard on the eve of the 4th Council of Lateran in 1215, which integrates for the first time divine simplicity in a genuin profession of faith of the magisterium, we shall focus on the works of Bonaventure of Bagnoregio and Thomas Aquinas, who grant this divine attribute a founding role in the study of the mystery of God. The idea of divine simplicity keeps being comprised in the dialectics of similarity and dissimilarity between Creator and creature. While Aquinas associates in an unilateral way absolute simplicity and transcendence of the uncreated, Bonaventure offers also created resemblances of divine simplicity which favour its intuition. Far from appearing incoherent, the idea of divine simplicity is a powerful means to open our minds to a level of superior reality, indeed mysterious, but nevertheless radiant.

My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. Basil of Caesarea and others also presented ideas about trinitarian acts of creation and the Trinity in hexaemeral works. I will argue that in Augustine’s views of trinitarian acts of creation, he attributes roles to God (the Father), the Word / Son, and the Spirit. In his mature theology, he attributes the giving of formless existence, differentiated existence, and perfected existence to the three Persons respectively, while depicting shared roles. He also attributes to the Spirit the giving of the capability of ‘dynamic abiding’ to creatures, which gives them agency in continuing their existence. Augustine’s theologies of creation and the Trinity were significantly influenced by his exegesis of Gen. 1, John 1. 1-3, Wisdom, and other scriptures, and his ideas resonate with the hexaemeral works of Basil and Philo of Alexandria. I argue that scholars should examine these sources and Augustine’s own hexaemeral commentaries to gain a deeper understanding of his trinitarian theology.

Bibliography: leaves 221-244 / The purpose of this thesis is to examine the mission of the ‘Church as family’ and to explore its implications in terms of levels of inclusion and participation of church members in the Catholic Diocese of Masvingo. The background of the study is the 1994 African Synod that suggests the ecclesiology of the mission of the ‘Church as family.’ The study helps the Catholic Diocese of Masvingo to evaluate the implementation of the ideal of the mission of the ‘Church as family’ and draw implications for nuclear, single parent, child-headed, reconstituted and extended families within the church. The study explores Shorter’s culture model to examine how cultural practices, symbols, values and belief systems can be used as an analytic framework for the human dimension of the church. A qualitative research methodology that involves 36 participants in semi-structured interviews, three focus group discussions in urban, semi-urban and rural parishes and participant observation was used to collect data from parishioners, priests and religious of the Catholic Diocese of Masvingo. The study reveals that each family type contributes to Evangelisation as proclamation of the Good News and inculturation differently thereby enriching the ideal of the mission of the ‘Church as family.’ Furthermore, the study shows that guilds, associations and commissions help to strengthen families through spiritual, psychological, social and economic support. Findings also indicate that the Trinity is the theological foundation of the family and it finds acceptance in African communal setup. Family types in Masvingo Diocese are analysed using the notion of the Trinity to show that dignity, equality and respect among family types can be used to strengthen the ideal of the mission of the ‘Church as family.’ At pastoral level, economic, social and cultural obstacles to family ministry stand as a challenge to the full implementation and realisation of the ideal of the mission of the ‘Church as family’. In the light of the research, recommendations for mission strategies were suggested at different levels that involve Diocesan administration, priests, religious, catechists and parish leaders. Recommendations for further researches were also suggested for areas that seem to be important yet outside the scope of this study. The theological, pastoral, and cultural issues raised in this study combine to help the Catholic Diocese of Masvingo to become an authentic expression of the mission of the ‘Church as family’ of God. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Summaries in German and English / Diese Arbeit unternimmt den Versuch die Themenfelder Evangelisationstheologie und Friedens- und Versöhnungstheologie gemeinsam zu denken. Dafür fragt sie danach, welche Impulse die deutschsprachige Theologie der Evangelisation aus der „Theologie der Umarmung“ Mirsolav Volfs gewinnen kann. Um dies zu erreichen gibt sie zunächst einen groben Überblick über die geschichtlichen Entwicklungen in der neueren Evangelisationstheologie um dann Leitlinien einer deutschsprachigen Theologie der Evangelisation herauszuarbeiten. Nachdem im folgenden Teil der Arbeit die „Theologie der Umarmung“ umfassende gewürdigt wird, werden beide Denkansätze in einem abschließenden Kapitel miteinander in Dialog gebracht und sowohl inhaltliche als auch methodische Denkanstöße für eine von Volf geprägte Theologie der Evangelisation diskutiert. / This work attempts to think together the fields of evangelisation theology and peace and reconciliation theology. Therefore it asks what impulses the German-speaking theology of evangelism can gain from the "theology of embrace" by Mirsolav Volfs. In order to achieve this it first gives a rough overview of the historical developments in the newer evangelisation theology and then elaborates guidelines of a German-language theology of evangelisation. After in the following part of the work the "theology of embracement" is comprehensively appreciated, both approaches are brought together in a concluding chapter and both content-wise and methodical thought impulses for a theology of evangelisation influenced by Volf are discussed. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)