From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.

In this thesis I argue for the centrality of moral discernment in Dietrich Bonhoeffer’s vision of Christian ethics. I contend that a close reading of his understudied Ethics manuscript, ‘God’s Love and the Disintegration of the World’, not only reveals the importance of discernment, but also exposes a tension in his thinking between a simple, unreflective approach to God’s will and a rational, reflective mode of moral deliberation. At several points in the 1930s and early 1940s, his emphasis on simplicity seems to preclude the very idea of moral reflection; however, a closer inspection reveals that the two are not mutually exclusive. I argue that Bonhoeffer’s theology contains the necessary resources to incorporate, on Christological grounds, both simplicity and reflective moral deliberation into a coherent vision of moral discernment. Furthermore, I contend that this conceptual unity, premised on the relationship between Christ’s two natures, becomes efficacious in the lives of Christians through a process of conformation to the form of Christ, which includes as an essential element the disciplined practice of spiritual exercises. Finally, drawing on Bonhoeffer's entire corpus, I investigate the theme of God’s commandment, focusing in particular on simple obedience, and the concept of natural life, paying special attention to the shape of the created order. I conclude that simple obedience, while precluding self-centred moral reflection, nevertheless creates space for meditative reflection that understands reality through a Christological lens. In so doing, this meditative reflection finds its orientation in the natural, penultimate world, which serves as a crucial context and guide for those who want to become simple and wise.

Made available in DSpace on 2015-04-15T12:50:18Z (GMT). No. of bitstreams: 1 423443.pdf: 832855 bytes, checksum: 995dda9b38fcb00bdf0249174789c1c7 (MD5) Previous issue date: 2010-03-29 / A pesquisa em quest?o trabalha aspectos da ?tica da responsabilidade desenvolvida por Dietrich Bonhoeffer ante a autonomia do mundo moderno e p?s-moderno. Sua relev?ncia consiste, justamente, em apontar os riscos que a falta de uma responsabilidade ?tica pode causar numa sociedade plural, afetando-a em seus valores humanos fundamentais. Bonhoeffer faz uma observa??o da realidade de sua ?poca, num contexto de niilismo, crise de sentido, decad?ncia de valores morais e priva??o da verdade. Sua ?tica, de fundamento cristol?gico, se concretiza na decis?o pessoal pelo bem. Bem que ? sin?nimo do fazer a vontade de Deus, assumindo viver no mundo da forma como este se apresenta, com suas mazelas e infort?nios. O distintivo de sua proposta se encontra no assumir a responsabilidade pelos outros na urg?ncia do presente. Toda problem?tica abordada por Bonhoeffer, se identifica com as dificuldades atuais que permeiam o campo ?tico. Por isso, trabalhando a quest?o ?tica em Dietrich Bonhoeffer, ser? poss?vel elaborar um paralelo entre a autonomia do mundo contempor?neo, que aprendeu a viver sem precisar de Deus, e a necessidade de uma ?tica universal e transcendente, baseada no ser-para-os-outros de Jesus Cristo. A an?lise come?a levantando dados biogr?ficos e bibliogr?ficos de Bonhoeffer, ? seguida por uma explana??o da sua compreens?o ?tica nas obras ?tica e Resist?ncia e Submiss?o, perpassa ainda por sua percep??o sobre a seculariza??o e suas consequ?ncias, chegando ? conclus?o de uma teologia p?blica como s?ntese da ?tica da responsabilidade num mundo adulto.

Made available in DSpace on 2015-04-15T12:50:31Z (GMT). No. of bitstreams: 1 462276.pdf: 1553404 bytes, checksum: a25969d3200f849d63fc6fb2453d0452 (MD5) Previous issue date: 2014-08-29 / This thesis reflects on the theme of Faith Experience and Discipleship, analyzed from the perspective of the theologian Dietrich Bonhoeffer. We seek to determinate how the experience of faith actually influences the genuine walk with Christ. In support of the issue, we have come through a literature review of the life and work of Dietrich Bonhoeffer. The first chapter discusses the historical context in which Bonhoeffer was inserted, as wars, the interwar period and Christianity, besides his biography. In the second chapter, from an analysis of his works, we seek to present his theology from the perspective of the experience of faith. In the third and final chapter, the focus is the experience of faith and discipleship of Christ itself. Analyzes the concepts, Dietrich Bonhoeffer and his experience of faith, salvation and martyrdom, and a brief analysis of the Theology and Pentecostal movement, helping to affirm the need for a genuine experience of faith to a real following of Christ. / Esta disserta??o reflete sobre o tema Experi?ncia de F? e o Seguimento de Cristo, analisado pela ?tica do Te?logo Dietrich Bonhoeffer. Buscamos averiguar em que medida a experi?ncia de f? de fato influencia na genu?na caminhada com Cristo. Para fundamentar a quest?o, percorremos, atrav?s de uma an?lise bibliogr?fica, a vida e a obra de Dietrich Bonhoeffer. No primeiro cap?tulo, apresentamos o contexto hist?rico em que Bonhoeffer estava inserido, como guerras, per?odo entre guerras e o Cristianismo, al?m de sua biografia. No segundo cap?tulo, a partir de uma an?lise de suas obras, buscamos apresentar sua teologia, sob a ?tica da experi?ncia de f?. No terceiro e ?ltimo cap?tulo, o enfoque ? a experi?ncia de f? e o seguimento de Cristo propriamente dito. Analisam-se os conceitos, Dietrich Bonhoeffer e sua experi?ncia de f?, salva??o e mart?rio. Apresenta-se tamb?m uma breve an?lise do movimento pentecostal e da Teologia, contribuindo para afirmar a necessidade de uma experi?ncia de f? genu?na para um real seguimento de Cristo.

Cette thèse propose de s’intéresser aux tensions entre la société occidentale contemporaine et le phénomène social, musical et dansant qu’est le rave. Plus spécifiquement, elle s’intéresse aux acteurs, enjeux et dynamiques de ce qui sera appelé le « conflit rave-o-lutionnaire ». Pour mener à bien cette exploration - qui, par défaut, devient une intervention vers sa pacification -, elle part d’une simple mais riche réflexion menée récemment par le théoricien des peace studies Wolfgang Dietrich : un conflit – ses acteurs, enjeux, dynamiques – ne se comprend qu’en comparant les « images » de la paix qui y flottent. Si l’image moderne et l’image morale, offertes en ouverture, sont les plus connues, permettant au lecteur de se faire une idée de l’histoire du conflit et de sa trame dramatique, leur position polémique, pour qui tient à l’apaisement, ne peuvent être suffisantes. Le « conflit » ne peut être seulement qu’une opposition, au nom de la « sécurité », entre l’hégémonie néo-libérale et ses « résistants », ni être une lutte, au nom de la « justice », entre les tenants de l’individualisme et les tenants de la communauté. Ce n’est que dans l’image post-moderne, développée avec les outils post-structuralistes, que la thèse s’accélère, brouille les pôles et offre, en termes musicaux, un « breakthrough ». Le « conflit » y apparaît être une infinité de polémiques spatialisées, incluant les ravers eux-mêmes, quant à la « vérité sur l’harmonie ». Le dernier mouvement termine l’exploration avec une réconciliation. Par l’image trans-rationnelle, élaborée par Dietrich et adaptée avec la sphérologie de Peter Sloterdijk, la thèse révèle l’ambition, des deux côtés, de supporter la si fragile et si atmosphérique expérience de l’harmonie. Le « conflit » se présente, à son fondement, comme une affaire de gestion climatique qui, nécessairement, sera localisée et ponctuelle.

Bonhoeffer's ethics appreciates this-worldly value but does not go anthropocentric; it stresses the transcendence of God but does not go to other-worldliness. It makes Bonhoeffer's ethics different from that of liberal theology and Barth. It also makes Bonhoeffer's ethics adaptable to Chinese way of thinking but yet critical to Confucian ethics. Bonhoeffer's ethics is an ethical application of Chalcedonian christology which simultaneously affirms divinity and humanity, or in other words, the transcendence of God and the value of this-worldliness. / Chinese culture is laden with ethical import which has great assimilating power, so to be an adequate and viable Christian ethics, it should maintain its "Christian" feature. This feature helps those Christians who practise this ethics establish their "Christian identity" in Chinese context. The first part of this thesis is to elucidate the dominant "Christ-ness" of Bonhoeffer's ethics. / One essential element for Christianity to have better development in Chinese context is to provide an adequate and viable Christian ethics for Christians in this context. This thesis investigates the suitability of Dietrich Bonhoeffer's ethics as an adequate and viable Christian ethics in Chinese context. / The "Christ-ness", "postmodernity" and "Chinese-ness" of Bonhoeffer's ethics make it an adequate and viable ethical model for Christians in Chinese context. The resource of thoughts or ideas provided by this ethical model for the ethical construction in Chinese context may be regarded as a special contribution of Christianity to Chinese culture. / The ethical thinking in Chinese culture is basically Confucian. It emphasizes the unity or continuity of heaven and humanity, which treasures the value of this-worldliness. This is the "Chinese-ness" of this way of thinking. To be a sustainable ethics in Chinese culture, it is quite unavoidable to be in harmony with this way of Chinese thinking. An ethics emphasizing this-worldly value enhances its viability in Chinese context. The third part of this thesis is to elucidate the dominant this-worldliness, the "Chinese-ness", of Bonhoeffer's ethics. / To be an adequate and viable ethics in Chinese context today, the problem of "postmodernity" cannot be bypassed. The postmodernity discussed here points to the mistrust of "system" which enforces uniformity, and to the respect of plurality and others. A positive postmodern ethics can avoid ethical nihilism after giving up ethical systems. The second part of this thesis is to elucidate the positive "postmodernity" of Bonhoeffer's ethics. / 鄧瑞強. / 論文(哲學博士)--香港中文大學, 2006. / 參考文獻(p. 263-280). / Adviser: Pan-Chiu Lai. / Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0610. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (p. 263-280). / Deng Ruiqiang.

Die Untersuchung über Diedrich Becker versucht einen Brückenschlag zwischen musikhistorischer und soziokultureller Betrachtung eines sogenannten "Kleinmeisters": Diedrich Becker (1623-1679), der als Komponist von Sonaten- und Suitensammlungen eine gewisse musikhistorische Bedeutung hat, dessen Biographie aber etliche Lücken aufweist, wird daher im sozialen wie auch kulturellen Kontext seiner Zeit dargestellt. Eine eingehende Betrachtung der Lebensstationen wie die Zeit als Mitglied der Celler Hofkapelle, aber auch sein Wirken als Ratsmusikant in Hamburg lassen auf zahlreiche Verbindungen zu anderen Künstlern seiner Zeit schließen. Beckers Wirken als Komponist zeigt sich in Sonaten und Suiten für Streicherensembles sowie in geistlichen Werken; vor allem die Überlieferungsgeschichte weist wiederum auf das dichte Beziehungsgeflecht hin, innerhalb dessen sich Becker bewegte. Im Anhang finden sich das Werkverzeichnis, Dokumente zur Biographie Beckers sowie alle erhaltenen Kompositionen. / The study of Diedrich Becker tries to bridge the gap between music history and socio-cultural consideration of a so-called "small master": Diedrich Becker (1623-1679), the composer of sonatas and suites collections has some music historical significance, but whose biography has many gaps, is therefore shown in both social and cultural context of his time. An in-depth look at the life stages as time as a member of the Celle court orchestra, but also his work as a "Ratsmusikant" in Hamburg to make numerous connections to other artists of his time close. Becker's work as a composer is evident in sonatas and suites for string ensembles, as well as sacred music, especially the tradition history again indicates the dense network of relationships within which Becker moved. The appendix contains the catalogue of works, documents of Becker's biography and all conserved compositions.

Thesis (M. Div.)--Emmanuel School of Religion, 2004. / Vita. Includes bibliographical references (leaves [48]-50).

This thesis aims to contribute to an answer to the question, “What would a philosophy, and more specifically, an ethics, based on Christ, look like?” My first contention is that we find, in the ethical thinking of Karl Barth and Dietrich Bonhoeffer, two particularly radical and complementary attempts to point toward Christ as the basis or foundation of any genuine ethics. What sets the views of Barth and Bonhoeffer apart from many of the other philosophical and theological approaches to ethics, is the extent to which they seek to take seriously the ethical implications of the gospel – the revelation of God's grace in the Word and work of Jesus Christ – for ethics. My second contention is that, even if we follow neither Barth nor Bonhoeffer in the detailed outworking of the character of a Christologically grounded ethics, we nevertheless cannot avoid facing the radical challenge each of these men poses, in their own related but distinct ways, that in thinking about ethics we must take Christ as our standard and foundation. In the first two chapters, on Barth and Bonhoeffer respectively, I identify the structure and content of their arguments and display their textual basis in the texts most relevant to the topic, namely Barth’s Church Dogmatics and Bonhoeffer’s Ethics. I also present an outline of the character of a Christologically-grounded ethics as each of these theologians derives it from its Christological basis. In the third chapter I examine the cogency of their arguments.

Zugl.: Bremen, Univ., Diss., 2009 u.d.T.: Detjen: Hans-Jürgen: Zum Problem der Geltungsbegründung traditionsabhängiger Weltdeutungen und des Umgangs mit Weltdeutungen dieser Art