The aim of this study is to contribute to the task of Christian theology by exploring how accounts of the atonement might embrace all nature, human and non-human. Since Jürgen Moltmann's work has been ecologically oriented and has offered substantial discussion within the theological tradition, the heart of the study lies in its analysis of his underlying redemptive schema, which is tested for its adequacy as a model of atonement. The contribution of the study is fourfold. (i) It seeks to articulate what Moltmann has done in terms of the language and logic of atonement theory. (ii) It proposes that, although Moltmann himself does not make this clear, the key aspect of his underlying schema is the construal of a suffering God that functions as a working atonement metaphor, which he reiterates in other ways by analogous correspondence. (iii) It shows that he has neglected a necessary aspect of soteriological theory, namely, the atonement metaphor of sacrifice, and that a fundamental misunderstanding of sacrifice accounts for this. (iv) It proposes how this deficiency might be remedied, within his own theological framework, by developing a Christology of the cosmic suffering servant that is able to express the atonement metaphor of sacrifice in the context of the redemption of nature. The sequence of the argument is as follows. The first chapter sets out the broad context for this study within a Christian soteriological tradition where the non-human creation has not been a focus. It discusses a range of ways in which modern theology has responded to the ecological crisis, itself a part of the crisis of secularism, concluding that Moltmann's work is potentially helpful as a way forward. Chapter 2 narrows the context to an analysis of the language and logic of atonement theory, with particular application to their relation to the redemption of nature. The need for an objective account of atonement is shown and Moltmann provides again a helpful example. Chapter 3 depicts Moltmann's theologising as a whole as a response to secular modernity and indicates how his ecological theology grounds his soteriology and his call for a cosmic Christ. An exploration of the accounts of atonement within Moltmann's theology is provided in Chapter 4, which also establishes that he operates with an atonement metaphor of suffering related through categories of analogous correspondence to non-human nature. The final chapter highlights the deficiency of his redemptive schema in its neglect of the key atonement metaphor of sacrifice and proposes, as a further development of analogous correspondence, the atonement metaphor of sacrifice as expressed through the cosmic suffering servant.

The theologians of the early church sought to interpret the Christian gospel in the categories of `Mediterranean antiquity. ' The classical two-nature model of Christology has a Greek philosophical underpinning that shapes the ontological construction of the deity and humanity of Jesus Christ. Logos Christology is primarily a reflection on the hypostatic union of the Logos with the human reality of Jesus that leaves little place for a consideration of Jesus' relation to the Holy Spirit. In the light of such a limitation in classical Christology, a study of the relationship between Christology and pneumatology becomes very significant. In this regard, the recent resurgence of Spirit Christology in the West adds a new dimension to contemporary Christological reflection. The theologians who are engaged in this pursuit are of the view that Christological reflection is incomplete without reflecting upon pneumatology and vice versa. This study identifies in particular at least three approaches in the contemporary European Spirit Christologies, namely, reconstruction, replacement and complementary approaches. Norman Hook attempts to reconstruct Christ, Spirit and the Trinity from the perspective of the Hebrew understanding of the Spirit. G. W. H. Lampe, by using the symbol God as Spirit replaces Logos Christology with a Spirit Christology. Jürgen Moltmann, John D. Zizioulas and David Coffey seek ways to complement Logos Christology with Spirit Christology. While not denying the contributions of reconstruction and replacement approaches, this study adopts the complementary approach and shows that Spirit Christology not only enriches systematic theology but also is relevant to an Indian context. This is done by bringing the insights of two Indian theologians Pandipeddi Chenchiah and Swami Abhishiktänanda, who emphasise the centrality of the Spirit, in interaction with the strengths of Spirit Christology. The study ends in offering a chapter on `understanding Jesus Christ in India' using the Hindu concepts of Spirit that are expressed in the terms such as atman, antaryämin, Sakti and änanda. Drawing on some of the resources of Spirit Christology, it is argued that these concepts can explicate, illuminate and evoke some latent aspects of Christology.

This thesis will argue that the authority and power of a ‘sermonic text’ is found in its fictive qualities. The term ‘sermonic text’ is chosen in preference to ‘sermon’ to indicate the distinction between the singular occasion of a preached sermon, and the consignment of this singularity to the permanent condition of a written text, that may be read on many occasions by readers separated by time and space. A sermonic text functions in the manner of a work of fiction and creates an event and space that forces a decision upon the reader. Within the text the reader is in a place where the Kingdom of God is about to happen and is happening. Consequently, the reader is forced to make a decision. Will he or she, “Go and do likewise,” or reject the Kingdom of God? This is possible because the sermonic text has what I describe as ‘fictive qualities.’ These qualities include setting the context in which the sermon is proclaimed which in turn creates a space and event for various ‘worlds’ to meet. Necessarily, a sermon, whether historical or in fiction, must be ‘preached’ in a particular place and at a particular time – e.g. Capernaum, the Rolls Chapel in London or the Whaleman’s Chapel in Moby-Dick. At the same time, the ‘sermonic text’ opens up a ‘space of literature’, which is universal, and of no specific time or place, but entertains the various worlds of the reader, the biblical narrative (e.g. the Jonah narrative in Father Mapple’s sermon) as well as the historical setting. Other fictive qualities include a dialogical relationship between the reader and the text and the capacity of time and place to be both specific and universal, temporal and eternal. Finally, the voice of the sermonic text has authority and authenticity because it is at once familiar in the human experience and, at the same time, set apart and distinct through a particular relationship with the divine.

This thesis examines the céli Dé, individual ecclesiastics who constituted the intellectual and spiritual elite in the early medieval Irish church. The period covered by the thesis is restricted in A.D. 700-900 and focusses most fully on the late eighth and early ninth centuries. A distinction is drawn between those individuals referred to as céli Dé during this period under study and those ‘communities within communities’, concerned for the welfare of the sick and the poor, to whom the name is later attested. The thesis examines the primary source material, considers past and present theories regarding these ecclesiastics and refutes the consensus of opinion that the céli Dé were a reform movement who emerged in reaction to a degenerate clergy in a church under secular influence. It discusses what was intended by the designation céli Dé and proffers the opinion that the céli Dé were instead concerned with advancing all aspects of the duties and responsibilities of the church. Particular developments in ecclesiastical organisation during the period under study are discussed and the extent of the role of individual céli Dé in these are examined, but will conclude that it should not be assumed that these developments, or concern for their introduction, was wholly restricted to the céli Dé. There was a change in the basis of the source of royal authority from popular to divine sanction, during the course of the eighth century, and the political repercussions of this more abstract concept of kingship would ultimately culminate in the emergence of Irish national identity. The potential extent of céli Dé involvement in the promulgation of ecclesiastical law, a contributory factor in establishing centralised ecclesiastical authority, is discussed and an examination of attempts by kings of Tara to control the appointment of the abbots of Armagh is provided in an effort to indicate how they sought to establish a centralised secular authority on the basis of the acknowledged authority of Armagh.

Though Dante never read Plato's dialogues on love, when examining the texts of Dante one notes the presence of Platonic thought and influence particularly concerning the notion of love. This thesis will focus upon the Platonic notion of eros and how it changes over time, ultimately being integrated into the Christian notion of love as understood by Dante, and how this Platonic influence is instantiated within Dante's poetry. The inherent ambiguity of the concept of love, evident historically through frequent debates concerning its value whether positive, negative or in-between, makes any investigation into the nature of love problematic, often aporetic. One aim of this thesis is to help overcome some of the aporiai of knowledge concerning love through focusing upon one form of love, eros or passionate desire, which we shall use in order to understand love more generally through exploring its points of intersection and overlapping with certain other types of love, each of which emphasizes different aspects of love's character differentiated through culture and period. Significantly eros, as perhaps the most ambiguous type of love, is often characterized negatively. Taking into account Nygren's negative view of eros which he sees as being wholly acquisitive and self-seeking as opposed to the thoroughly selfless Christian agape, we shall consider whether this view tells the full truth about eros. In this endeavour we shall explore the interrelationship of eros and understanding understood as a dialectic directed towards the pursuit of truth, which in both the Platonic and Christian traditions involves the permanent possession of the good, beautiful and true; these converge in Neo-Platonic tradition, forming a unity which in Christianity is identified with God. We shall also explore how various strands of eros relate to and articulate the notion of love of the individual. These explorations cast light on the transformation of Platonic eros by Christian agape into the Latin concept of caritas. In terms of procedure, we shall examine the notion of Platonic eros as presented in the Symposium and the Phaedrus and how this conception is reinterpreted in Dante's Commedia, these texts together acting as a lens which -will enable us better to comprehend the significance of Bros, and of love more generally, through the transformation of eros over time.

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This dissertation examines the relationship between discipleship practices a church employs and the spiritual maturation of disciples. The first chapter explores the research concern and poses seven research questions that explore the relationship between specific discipleship practices and the spiritual maturity of disciples. The six discipleship practices explored in this study were Sunday school, discipleship courses, small group ministry, preaching, mission involvement, and ministry opportunities. The biblical foundation for discipleship and discipleship practices utilized by churches is explored. A biblical definition of a disciple is developed, providing a word study of the terms "disciple," "follower," and "imitator." An exposition of key discipleship passages in the Gospels as well as in the Epistles provides the biblical foundation for interpreting Jesus' command to "make disciples." An evaluation of the theological and educational assumptions provides a contemporary look at the issues that relate to the process of making disciples. The chapter concludes with an examination of the discipleship practices that help churches fulfill the Great Commission. This descriptive study employed a proportional stratified sampling technique of randomly selected churches in the Florida Baptist Association in North Florida. Pastors of the randomly selected churches were surveyed to determine the discipleship practices their churches employed. Worship attendees of the same churches were surveyed using the Discipleship Inventory and an addendum to the inventory that obtained data pertinent to the self-perceived influence of discipleship practices on their spiritual growth. Analysis of the relationship between maturity scores of respondents and the self-perceived influence of a discipleship practice focused on exploring the mean, median, mode, standard deviation, and z-score to see what relationships existed. Analysis of the influence discipleship practices had on individual respondents explored the most influential discipleship practices for each spiritual maturity level. Analysis also focused on an exploration of the major differences between the three churches that had a higher percentage of maturing believers and the three churches that had a lower percentage of maturing believers. Included in this chapter is an evaluation of the research design. A concluding summary probes the implications and applications this study has upon discipleship practices churches employ and the influence these practices have upon the lives of disciples. Suggestions for further research are made at the conclusion of this chapter. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

This dissertation proposes that a necessary connection exists between a progressive model of sanctification and a compatibilist model of human freedom. Chapter 1 presents the thesis, background, and methodology for the dissertation, giving special interest to the way that compatibilism is uniquely qualified to accommodate the necessary link between one's character and conduct intrinsic to a progressive model of sanctification. Chapter 2 defines and examines the two most widely held models of human freedom: libertarianism and compatibilism. Compatibilism is shown to comport more closely with Scripture and to solve many of the nagging philosophical problems associated with a libertarian model of freedom. Chapter 3 continues to build a foundation for the remaining chapters by defining the three most widely held models of sanctification: Wesleyan perfectionism, Keswick, and Augustinian or progressive sanctification. Here it is argued that Wesleyan perfectionism and Keswick require a concomitant libertarian freedom, whereas an Augustinian model of sanctification requires compatibilism. Chapter 4 offers scriptural support for the connection between progressive sanctification and compatibilist freedom. The central focus is on determining the biblical author's intent and on laying the exegetical groundwork for the final chapter. Chapter 5 argues for the necessary connection between progressive sanctification and compatibilist freedom by questioning libertarian interpretations of the texts examined in the previous chapter. Since it potentially bifurcates the scriptural connection between one's character and conduct, libertarian freedom is shown to be a poor candidate for the type of freedom necessitated by a progressive model of sanctification. I close, in Chapter 6, by calling Evangelicals to return to a common sense understanding of the bounds of logic, scriptural fidelity to both God's gracious sovereignty and man's genuine freedom, and a greater sense of mystery concerning the nature of God.

This dissertation argues that the comparative method in the academic study of religion can be a valuable missiological tool for Christians. Chapter 1 explains the need for Christians to have an in-depth understanding of the Sunni worldview in order to better contextualize the gospel. Chapter 2 provides a history of the comparative method in the academic study of religion, and discusses the seven most common objections to the approach. Chapter 3 responds to the seven most common objections to the comparative approach, proposes a method of comparison, and presents this dissertation's case study. Chapter 4 begins with an overview of the Reformed worldview, and presents the themes found in the OT and NT concerning God's purposes behind the suffering of his people, and how his people should respond. Chapter 5 includes an overview of the Sunni worldview, and presents the themes found in the Qur' an and Sahih Al-Bukhiiri concerning God's purposes behind the suffering of his people, and how his people should respond. Chapter 6 compares the themes found in the Sunni and Reformed texts, and ends with a brief discussion of some missiological implications from the study. Chapter 7 summarizes the overall arguments and findings of the dissertation.

Jonathan Edwards has been described as the "theologian of the will," the "theologian of the heart," and the "theologian of revival." This dissertation seeks to prove that Edwards should rightly be called the "theologian of prayer." Chapter 1 defines the parameters of this study and argues for the importance of Edwards's contribution to this area of practical theology. Chapter 2 examines the nature of God the Father, asking and answering three questions regarding prayer: Who is God? Does God answer prayer? and, What about unanswered prayer? Chapters 3, 5, and 7 examine Edwards's life and consider the role prayer played during three stressful times: his first pastorate, the First Great Awakening, and his dismissal from the church in Northampton. Chapter 4 considers the role of Christ in prayer. The answer to two questions provides the outline for Edwards's Christology: Who is Jesus? and, What is Jesus doing? Chapter 6 addresses the person and work of the Holy Spirit as it applies to prayer. Again, three questions drive the study: Who is the Holy Spirit? What does the Holy Spirit do? and, What does the Holy Spirit have to do with prayer? Chapter 8 looks at the nature of man and the role of faith in prayer. The questions that undergird this chapter are: What did man have in the creation? What did man lose in the Fall? and, What can man have again in the recreation? Chapter 9 summarizes Edwards's arguments and provides a brief exhortation to application. This dissertation contends that Edwards believed that an accurate theology of prayer requires a right understanding of God and man, of the Trinity and man's needs, of divine grace and human faith. Ultimately, Edwards's theology of prayer begins and ends with God. In all of his Trinitarian glory, God is the source and the summa of all grace. In saving fallen men through faith, he resumes communion with them that they might glorify and enjoy him forever, that they might seek him and savor him. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.