Thesis advisor: Lisa S. Cahill / Informed by Gaudium et Spes and Ron Thiemann's "public theology," this dissertation examines the role of the church in responding to the contemporary ethical challenge of providing long-term care for the elderly in a manner that respects and promotes their human dignity. Biblical sources and the theological concepts of discipleship and friendship found in Karl Barth and Paul Wadell insist on the agency of older people as called by God and as participating members of the community. This vision complements and connects with secular visions of justice such as Martha Nussbaum's "capabilities approach" and the concept of justice as participation found in United Nations' documents. Two concrete examples--the Community of Sant'Egidio and the Green House project--provide important models of long-term care that foster the agency of older people and their ongoing participation in human community and fellowship. An ethical vision based upon the elderly themselves as subjects with ongoing agency and purpose demands the church's engagement with the wider society to reform the United States' current long-term care system so that care is provided at a level and in a manner that overcomes marginalization of the frail elderly. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

by Keith Ka-fu Chan. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1999. / Includes bibliographical references (leaves 94-99). / Abstracts in English and Chinese. / Chapter Chapter One --- Introduction --- p.1 / Chapter 1.1. --- Karl Barth and Non-Christian Religions --- p.1 / Chapter 1.2. --- "Karl Barth, Christological Anthropology and Confucianism " --- p.4 / Chapter Chapter Two --- Barth's Christological Approach: A Historical Study --- p.9 / Chapter 2.1. --- Introduction --- p.9 / Chapter 2.2. --- Christology in the Making: From The Epistle to the Romans to Anselm --- p.9 / Chapter 2.3. --- Christological Concentration: Church Dogmatics --- p.26 / Chapter Chapter Three --- Barth's Anthropology: Man and Humanity --- p.31 / Chapter 3.1. --- Introduction --- p.31 / Chapter 3.2. --- Jesus Christ as the Starting Point --- p.32 / Chapter 3.3. --- Real Man: The Ontological Relationship between God and Human --- p.36 / Chapter 3.4. --- Real Humanity: Being-With-the-Other --- p.41 / Chapter 3.5. --- Real Man as Redeemed Man: Human Being in the Doctrine of Reconciliation --- p.46 / Chapter 3.6. --- Conclusion --- p.49 / Chapter Chapter Four --- Barth's Christology: Jesus' Humanity --- p.50 / Chapter 4.1. --- Introduction --- p.50 / Chapter 4.2. --- Jesus Christ as the Electing God and Elected Man: Humanity in the Barth's Doctrine of Election --- p.50 / Chapter 4.2.1. --- Doctrine of Election as the Doctrine of God Himself --- p.50 / Chapter 4.2.2. --- Jesus Christ as the Electing God and Elected Man --- p.53 / Chapter 4.2.3. --- Humanity in the Doctrine of Election --- p.55 / Chapter 4.3. --- Barth's Doctrine of the Humanity of Jesus Christ --- p.60 / Chapter 4.3.1. --- The Antiochene and Alexandrian Christologies --- p.60 / Chapter 4.3.2. --- The Chalcedonian Formula and its Limitation --- p.64 / Chapter 4.3.3. --- Barth's idea of Anhypostatic-Enhypostatic Christology --- p.66 / Chapter Chapter Five --- Karl Barth's Christological Anthropology in Dialogue with Confucianism --- p.73 / Chapter 5.1. --- Introduction --- p.73 / Chapter 5.2. --- The Anthropological and Christological Discourses in Christian-Confucian Dialogue --- p.74 / Chapter 5.3. --- A Critique of Kim's Understanding of Barth's Anthropology --- p.82 / Chapter 5.4. --- Karl Barth's Christological Anthropology and Christian-Confucian Dialogue --- p.85 / Chapter 5.4.1. --- Real Man --- p.85 / Chapter 5.4.2. --- Real Humanity --- p.86 / Chapter 5.4.3. --- God's Election --- p.87 / Chapter 5.4.4. --- The Divinity and Humanity of Jesus Christ --- p.88 / Chapter Chapter Six --- Concluding Reflection --- p.90 / Bibliography --- p.94

No description available.

Theol. seminary, Diss.--Princeton, 2002. / Includes indexes.

Habilitationsschrift--Evangelisch-Theologische Fakultät--Bochum, 1999. / Bibliogr. p. 259-266. Index.

Texte remanié de: Diss.--Heidelberg--Theologische Fakultät, 1999. Titre de soutenance : Die Rede von Gottes Allmacht angesichts von Leiden : zur Interpretation der Gotteslehre in den systematisch-theologischen Entwürfen von Paul Althaus, Paul Tillich und Karl Barth. / Bibliogr. p. 269-294.

Texte remanié de: Ph. D. dissertation--Princeton theological seminary, 2002. / Bibliogr. p. 212-221.

Zugl.: Tübingen, Univ., Diss., 2009

Zugl.: Bochum, Univ., Diss., 2008

Karl Barth (1886-1968) was an ardent defender of the filioque, the doctrine which states that the Holy Spirit proceeds from the Father and the Son. Generally, scholarly analysis is restricted to Barth's defence of the filioque in the first half volume of the Church Dogmatics. However, this thesis proceeds on the assumption that a fuller understanding of the filioque in Barth must take into account the genesis and development of the doctrine in his earlier thought. A latent dialectical christocentric pneumatology in the second edition of Romans (1921) provides the material theological support for the doctrine, which subsequently appears in a formal discussion of the filioque in the Gottingen Dogmatics (1924). There Barth speaks of the filioque as a theological analogy of the structure of his developing doctrine of the threefold Word of God. As preaching proceeds from revelation and Scripture, so too the Spirit is to be understood as proceeding from the Father and the Son. / Barth continues to defend and apply the filioque in the Church Dogmatics, though the original connection to the threefold form of the Word of God recedes into the background. Instead, the filioque functions systematically both as a theological guarantee of the unity of the work of the Son and the Spirit and as the eternal ground of fellowship between God and humanity. Barth's most mature view of the filioque is construed in dialectical terms whereby the Spirit is understood to be eternally active in uniting and differentiating the Father and the Son. Furthermore, Barth is atypical in the Western filioquist tradition because he refuses to speak of the filioque in terms of a "double procession"; rather, he views the Spirit as proceeding from the common being-of-the-Father-and-the-Son. Barth's stance on the filioque does not result in a form of pneumatological subordinationism, as critics often maintain. Rather, his adoption of the filioque reflects a tendency toward a superordination of the Spirit over Father and Son in a structurally similar way to Hegel's pneumatology. The thesis concludes by pointing to a tension in Barth's thought which in practice tends toward a conflation of economic and immanent Trinity as he reads back into God the problem and confrontation he perceives to exist between God and humanity.