Although the ‘death of God’ theology attracted considerable attention during the 1960s, in recent decades it has fallen into neglect. Nonetheless, the issues raised by the ‘death of God’ theology were important ones and it remains an interesting question whether the ‘death of God’ theologians were able to make substantial contributions to them. This thesis re-examines the work of the ‘death of God’ theologians. It argues that the popular view – that the ‘death of God’ theology represented a common tendency, or movement, towards atheism among certain prominent American Protestant theologians – is mistaken. Through a series of detailed studies of Thomas J.J. Altizer (chapters 3 and 4), William Hamilton (Chapter 5), Paul van Buren (Chapter 6), and Harvey Cox (Chapter 7), the thesis shows not only that the significance of the ‘death of God’ theologians has been widely misinterpreted, but that their work contains a number of features which have been under-emphasised or even overlooked. The aim of the thesis is to provide a more balanced contemporary reading of their work. The work of Altizer receives special attention and a case is made for the view that he should be read as a Protestant mystic of a peculiar sort.

The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.

In order to handle turbulent flow problems, one equation turbulence models are implemented in to a previously developed explicit, Reynolds averaged Navier-Stokes solver. Discretization of Navier-Stokes solver is based on cell-vertex finite volume formulation combined with single step Lax-Wendroff numerical method which is second order accurate in space. Turbulent viscosity is calculated by using one equation Spalart-Allmaras and Baldwin-Barth turbulence transport equations. For the discretization of Spalart-Allmaras and Baldwin-Barth equations, both finite volume scheme which is used for Navier-Stokes equation in this work and explicit finite difference discretization method are used. In order to increase the convergence rate of the solver, local time stepping technique is applied. Stabilization of non-physical oscillations resulting from the numerical scheme is maintained by adding second and fourth order artificial smoothing terms. Three test cases are considered. In order to validate the accuracy of the Navier-Stokes solver, solver is tested over a laminar flat plate. The results are compared with analytical solutions. Later, in order to check the performance of the turbulence models, turbulent flow over flat plate and turbulent transonic flow over NACA-0012 airfoil are handled. For turbulent flow over flat plate obtained results are compared with analytical and empirical solutions, whereas for transonic turbulent flow obtained results are compared with numerical and experimental solutions.

This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.

The Evangelical Reformed Church is celebrating its sixtieth anniversary. This study investigates this church's unique view of Scripture and places it within the broader context of a Reformed approach. To this end, a literary study is conducted, whereby the Evangelical Reformed conviction is compared to that of Calvin and Barth, as put forward in their Institutions and Church Dogmatics, respectively. This procedure allows for a collation of the Evangelical Reformed stance and the Reformed view. Since the belief regarding Scripture has an effect on many aspects of the traditional reformed dogma, several bibliological facets are singled out, namely, revelation, authority, inspiration, and the inception of the canon. By way of illustration, these details are considered with specific reference to the Reformed doctrine of Predestination. The goal of this exercise is to evaluate the application of the bibliological dogma in the formulation of theology. / Philosophy, Practical and Systematic Theology / M.Th

This thesis provides an historical and intellectual summary of the role of the concepts of 'substance,' and 'participation,' in the making of the doctrine of the Trinity. In the concluding chapter, a study is made of the assumptions of deconstruction, which are somewhat hostile to a substance paradigm. We argue for an appreciation of the importance of both substance and participation for the Trinity, and philosophy generally. Chapters are dedicated to individuals who have in some way contributed to perceptions of these two terms, as they pertain to the Christian notion of the Trinity. Additionally, we seek to define some philosophical problems that accompany a Trinitarian metaphysics of 'substance,' and 'participation.' The problems include those of deconstruction: issues such as 'Logocentrism,' and 'Presence.' Finally, we investigate how Trinitarian ontology can provide answers to many of the questions Derrida raises conceming the problematic future of metaphysical thinking. / Philosophy and Systematic Theology / M.Th. (Systematic Theology)

This study analysis the concept of human needs form a systematic theological perspective. The definition of human needsis formulated to include the element of deficiency as well as the element of potential The study is divided in three parts according to the author’s definition of the task of systematic theology as coherent articulation of the Christian faith, the apologetic defense of the Christian faith against competing truth claims and the establishment of guidelines for the practical work of the church. According to this definition of the task of systematic theology, the study is divided into three parts. Part one analyses some of the classical loci of dogmatics for their implications for a Christian perspective on human needs. The doctrines of God, creation, Christ and salvation, the Spirit and the church as well as the doctrine of sin are analysed here. Special attention is paid to theological anthropology by analyzing the contributions of Karl Barth and Wolfhart Pannenberg in this regard. Part two analyses the origins and factual basis for the popular claims that a hierarchy of needs exist and that people have infinite needs. Serious deficiencies are found in Maslow’s theory of the pre-potency of needs. The contribution of Max-Neref, especially his distinction between needs and satisfies, facilitates a more nuanced understanding of the subject. As a conclusion to this part the results of part one and two are used to give a short outline of a Christian perspective on human needs. Humans need God as the basic ground and purpose of their existence. The presence of God is both mediated and presupposed by the fundamental need for other people. All human needs have a material basis. Human needs should be thought of as a network and not as a hierarchy. Here the symbolic needs facilitates the integration of the person while the material needs maintain the basis on which integration takes place People do not have infinite needs but needs the Infinite One. The third part provides clarity of what the concepts holistic and relevant mean for Christian ministry. / Thesis (DD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

This dissertation deals with Dostoevsky's influence on Death of God theology. This is a comparative study that clarifies this influence against the background of how Dostoevsky's work was read and interpreted by some representatives of Dialectical theology. This study follows those themes of Dostoevsky's work which both theologies focus on and analyzes how they are interpreted within each theology. Both receptions of Dostoevsky are then compared not only against one another, but also against the original context of Dostoevsky's work. KEY WORDS: Dostoevsky, death of God, Death of God theology, Radical theology, Dialectical theology, Neo-orthodoxy, Altizer, Barth, Thurneysen, Hromádka

This thesis examines three students of Karl Barth’s work, all of whom articulate Christian theologies of Israel and Judaism under the influence of his thought and thus the wording of the title, after him. The three theologians are Paul M. van Buren (1924-1998), John Howard Yoder (1927-1997), and Robert Jenson (1930-2017). All three studied with or were supervised by Barth during the 1950s. Later, each of them would make significant contributions to post-Holocaust theologies of Israel and Judaism. In this thesis, I seek to elucidate the conceptual relationship between these two elements—each theologian’s early engagement with Barth and their later contributions to post-Holocaust theology—and argue that by examining the former, one can better understand the theological bases for the latter. I begin with an analysis of Barth’s doctrine of Israel. Barth claims that Israel and rabbinic Judaism are eternally determined to be witnesses to God’s own self-determination in Jesus Christ to be the God whose mercy rules in God’s judgment. A close comparative reading of van Buren, Yoder, and Jenson then follows. I begin by outlining the ways these three theologians appropriate and depart from Barth during or shortly after their time studying with him. I then trace the way each theologian’s early appropriation of and departure from Barth relates fundamentally to the development of their theologies of Israel and Judaism. My analysis reveals that each of the three critique Barth’s doctrine of God’s self-determination as the pre-determination of the identity of Israel and Judaism to be witnesses of Jesus Christ. This common critique enables each of the three to articulate a more positive account of Israel’s and rabbinic Judaism’s witness. / Dissertation / Doctor of Philosophy (PhD) / This thesis examines three students of Karl Barth’s work, all of whom articulate Christian theologies of Israel and Judaism under the influence of his thought and thus the wording of the title, after him. Paul M. van Buren, John Howard Yoder, and Robert Jenson studied with or were supervised by Barth in the 1950s. Each of them would later make significant contributions to post-Holocaust theologies of Israel and Judaism. In this thesis, I seek to elucidate the conceptual relationship between these two elements—each theologian’s early engagement with Barth and their later contributions to post-Holocaust theology. My analysis reveals that these three theologians all critique Barth’s doctrine of God’s self-determination as the pre-determination of the identity of Israel and Judaism to be witnesses of God’s judgment. This critique enables each of the three to articulate a more positive account of Israel’s and rabbinic Judaism’s witness.

This thesis argues that Barth’s asymmetrical structuring of the Trinity in I/1, his doctrine of election in volume II, his concept of the humanity of Christ as the imago Dei in III/2 and his account of the obedience of the Son being reflected in his incarnate life, as detailed in IV/1 and IV/2, are not just coherent but mutually reinforcing. The thesis demonstrates that Barth uses a nexus of crucial terms, including ‘correspondence’ [Entsprechung], ‘reflection’ [reflex/Abbildung] and ‘overflowing’ [Ueberstroemen], to express that God’s actions and relationships ad extra reveal who God is. The concept of ‘correspondence’, tentatively present in the first two volumes, gathers pace through III/2 and achieves full force in volume IV, where the obedience of Christ in IV/2 ‘reflects’ or ‘mirrors’ the obedience of the Son in IV/1. Crucially, the fact that the economic Trinity ‘reflects’ the immanent Trinity, or (differently stated) that the immanent Trinity ‘overflows’ into the economy, establishes a direction, an asymmetry, to the relationship of ‘correspondence’. In ch. II of the thesis we argue that the asymmetry developed in the doctrine of the Trinity in I/1 is the basis for this asymmetric correspondence. Barth describes the triune life as one of giving and receiving existence, suggesting a divine order with an irreversible direction, an asymmetric order. This is shown to be particularly evident in Barth’s defence of the filioque clause which enables him to claim that the Spirit is the one in whom the ruling Father and obedient Son are united ad intra. On this basis we argue, in ch. III, that, when Barth revises his doctrine of election, he comes to see it as the event of triune reflection: the Father, Son and Spirit electing to reflect who they are with a direction of determination, an asymmetry, which is irreversible. In this respect we argue against Bruce McCormack, who sees election as the event in which God elects triunity. In ch. IV we read Barth’s III/2 account of the humanity of Christ as the imago Die, as an attempt to demonstrate that God’s economy of salvation corresponds to who he is. This theme comes into full focus in the first two part-volumes of volume IV, explored here in ch. V. The obedience of Christ reflects, corresponds to, the obedience of the Son. There is obedience in God. This concept, which so mystifies Paul Molnar and Rowan Williams, is shown to be theologically consistent with a doctrine articulated by Barth some thirty years previously: his asymmetrically structured doctrine of the Trinity.