No description available.

This paper compares the theology and praxis of Canadian Mennonite giving to the biblical texts of Paul’s collection for Jerusalem, particularly 1 and 2 Corinthians. It is based on interviewing Mennonite donors and fundraisers, and using the resulting issues about giving to probe the Pauline texts for practical details about asking for money and donating money. The paper suggests how Pauline theology and praxis might further inform giving and fundraising in the Mennonite church.

The soteriology of the English 14th century mystic Julian of Norwich moves in the direction of a hope for universal salvation. The ground for this hope is established through Julian’s appropriation of the doctrine of the soul’s creation in the image of God, the imago dei. Previous studies have primarily focussed on Augustine’s influence on Julian’s use of the imago dei doctrine. While this has been fruitful, in order to better grasp the nuances of Julian’s anthropology and soteriology, it is essential to also attend to Cistercian influences. In particular, William of St. Thierry’s notion of the will that remains godly in spite of sin and Aelred of Rievaulx’s writing on friendship provide important background to the development of Julian’s soteriology. Interestingly, Julian very rarely explicitly mentions the term image of God. However, in her use of the Middle English word kynd, Julian clearly invokes the doctrine of the imago dei. Further, the doctrine of the imago dei powerfully informs her imagination such that the trope of image may be seen behind important theological developments such as the correspondence between the human and the divine and her notions of what is potentially occurring in the process of contemplation. Close attention to the image tropes that structure Julian’s contemplation and her various usages of the word kynd reveals the complexity of Julian’s adaptation of the doctrine of the imago dei and elucidates the ground of her soteriology.

This paper compares the theology and praxis of Canadian Mennonite giving to the biblical texts of Paul’s collection for Jerusalem, particularly 1 and 2 Corinthians. It is based on interviewing Mennonite donors and fundraisers, and using the resulting issues about giving to probe the Pauline texts for practical details about asking for money and donating money. The paper suggests how Pauline theology and praxis might further inform giving and fundraising in the Mennonite church.

The soteriology of the English 14th century mystic Julian of Norwich moves in the direction of a hope for universal salvation. The ground for this hope is established through Julian’s appropriation of the doctrine of the soul’s creation in the image of God, the imago dei. Previous studies have primarily focussed on Augustine’s influence on Julian’s use of the imago dei doctrine. While this has been fruitful, in order to better grasp the nuances of Julian’s anthropology and soteriology, it is essential to also attend to Cistercian influences. In particular, William of St. Thierry’s notion of the will that remains godly in spite of sin and Aelred of Rievaulx’s writing on friendship provide important background to the development of Julian’s soteriology. Interestingly, Julian very rarely explicitly mentions the term image of God. However, in her use of the Middle English word kynd, Julian clearly invokes the doctrine of the imago dei. Further, the doctrine of the imago dei powerfully informs her imagination such that the trope of image may be seen behind important theological developments such as the correspondence between the human and the divine and her notions of what is potentially occurring in the process of contemplation. Close attention to the image tropes that structure Julian’s contemplation and her various usages of the word kynd reveals the complexity of Julian’s adaptation of the doctrine of the imago dei and elucidates the ground of her soteriology.

Work occupies a significant part of our lives, and yet it is often not given sufficient attention. Certainly there is much consideration given to finding a career, and succeeding in work, but not enough to how our work affects and defines us as human beings. The default Christian position has been that we must find our vocation, what we have been called by God to do, and that will result in satisfying meaningful labour. However, vocation has not necessarily led us to be more satisfied in our work, or to solve the many issues related to work. This thesis suggests that we may find a new method of understanding our work by returning to some important themes of Christian faith. The resurrection of Jesus Christ gives us a hope for the future, and allows us to reconsider our place within the narrative of history. Along with resurrection, the hope of new creation gives us a goal to work towards and a future existence which we may anticipate in the present. This anticipation of the future can change how we work, and give us reason to reconsider our understanding of our work in the present.

Luke 8:1-3 is the only explicit indicator in scripture that Jesus receives financial provision during his ministry. Interestingly, the donors are wealthy women. From a social historical perspective who are these women who travel with Jesus and the Twelve? Is it possible for women in first century Palestine to have finances at their disposal? What is the significance of Luke recording that women provide for Jesus out of their own means and how does this square with Luke's understanding of discipleship as a call to leave everything? The thesis at hand explores the answers to these questions using a social historical and narrative critical approach in an attempt to recognize the implications and significance of the pericope for the women in 8:2-3, Jesus and his ministry,and Luke and his audience. In summary, it finds that the actions of the women as traveling companions of a rabbi and financial providers, but not patrons, reflect a radical departure from the religious, social, and political norms of early first century society. They play a significant role both historically and within the narrative as committed disciples who remain with Jesus throughout his ministry from Galilee to Jerusalem and as witnesses to the crucifixion, entombment, and resurrection.

Thèse de doctorat : Lettres et Arts : Lyon 2 : 2001. / Titre provenant de l'écran-titre. Bibliogr.

The author's inaugural dissertation, Hamburg. / "Literaturverzeichnis": p. 7-14.

No description available.