Post-Tridentine Western Christian theology introduced the notion of natura pura, which holds that one can know created nature in fact without reference to God or divine grace. The orders of grace and nature are thus on different plains. This ontology creates an extrincism between God and the world. Maximus Confessor’s doctrine of grace offers the paradox of nature already presuming grace but awaiting the supernatural grace of deification at the resurrection. Further, divine grace, or energy in Maximus’s theology, are not separate ontological realms between God and the world. Grace does not separate God’s essence from his energies. The Incarnation of the created and uncreated natures in Christ fully manifests the paradox of God’s grace as being fully on the side of creation and on the side of God, without remainder. Finally, Maximus’s theurgic ecclesiology in his Mystagogy reinforces the mediation of grace through created reality. All of these aspects of Maximus the Confessor’s theology of grace provide a Christian rendering of participation that does not result in the extrincism of grace from nature, their conflation together, or a real distinction in the being of God.

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.

This thesis is a work in biblical interpretation and Christian theology, which seeks to develop and apply a missional hermeneutic to the book of Job; that is, to offer a reading of Job in the light of what I see as the missional nature of the Bible. Part one concerns the development of a missional approach to Job. I begin in chapter one by framing Christian mission using the concepts of missio Dei and holistic mission. Drawing on the emerging conversation on missional hermeneutics, I then set out an understanding of the missional nature of the Bible; that is, the Bible as a product, record and means of God’s mission. In chapter two I evaluate the use of Job in previous scholarship that has brought together the Bible and mission, identifying a number of themes and concluding that there remains significant room for a more intentional, substantial, sustained and nuanced treatment of Job in relation to mission. In chapter three I develop a framework for such a treatment with specific reference to missional hermeneutics, concluding with several adapted lines of enquiry that I follow through in the rest of the thesis. Part two concerns the application of this missional hermeneutic to the book of Job. In chapter four I pay particular attention to the universalising impulse evident in Job, seen especially in the non-Israelite theme in the book and in relation to the missio Dei. Of particular significance is my contention that in the book of Job, the very mission of God is at stake. I then compare the book with several similar Ancient Near Eastern texts to demonstrate Job’s distinctly Israelite beliefs, which contribute to the Bible’s articulation of Yahweh faith in contrast to competing renderings of reality. In chapter five I develop the reading by addressing the treatment of the poor in Job. By framing this missionally, I tie Job’s ethical teaching on poverty to the shaping of the Christian church’s participation in the missio Dei. The thesis demonstrates that a missional reading of Job is not only possible, but highly profitable, and contributes to the developing missional hermeneutics conversation in constructive ways. To conclude the thesis, in chapter six I revisit the concept of the missional nature of the Bible, this time by focusing on the book of Job as a product of mission, in relation to the story of God’s mission, and as a means of God’s mission. I then set out my contribution to scholarship and conclude with some suggestions for further research.

This dissertation examines sermon application in the doctrinal preaching of John Piper. The work argues that Piper’s use of application is characterized by multifaceted purpose and the qualities of consistency, creativity, clarity, recurrence, cumulative and/or climactic effect, and contextualization. The critical model utilized involves three primary components: quality, purpose, and doctrine. A representative sample of 700 sermons is analyzed, spanning Piper’s thirty-plus years in the pulpit. Chapter 1 clarifies the thesis, presents an overview of the dissertation’s methodology, and provides research delimitations and background information. Attention is given to the motivations behind the research and the importance of the study. Chapter 2 presents biographical material so that the reader may better understand and appreciate Piper’s practice in the pulpit. His identity as a person, pastor-theologian, and preacher is explored. Chapter 3 addresses the process of study, surveying selected literature on doctrinal preaching and sermon application. Key terms such as doctrinal preaching and sermon application are defined. Moreover, the vital connection between doctrinal preaching and sermon application is demonstrated. Chapter 4 discusses the study’s methodology and describes in detail both the object and method of analysis. The critical model employed, which guided the research, is thoroughly discussed, including the six qualities of sermon application (consistency, creativity, clarity, recurrence, cumulative and/or climactic effect, and contextualization), the four purposes of sermon application (duty, character, goals, and discernment), and the doctrines applied. Chapter 5 presents a segregated analysis of Piper’s preaching utilizing the critical model described in chapter 4. Research findings are thoroughly discussed, in terms of the six qualities, four purposes, and doctrines applied. Chapter 6 presents an integrated analysis of Piper’s doctrinal preaching. Patterns of quality, purpose, doctrine, and co-occurrence are emphasized. Also, the interplay of quality, purpose, and doctrine is demonstrated. Furthermore, development over time and across select sermon series is assessed. Chapter 7 concludes the project, presenting a summary of findings, key insights, major implications, and suggestions for future research. Defining characteristics of Piper’s method are outlined, specifically in terms of the six qualities, the four purposes, and the doctrines applied.

In modern theological studies, ecclesiology has became a very important concern in Western academic circle. However, it has not caught the attention of many theologians in Chinese academic circle. This thesis will use the Ideal Type method to construct a set of three typologies of ecclesiology in Modern Protestant Theology, named as Liberal, Confessional, and Subversive. Each type will pick two or three important modern Protestant theologians as the representative, Friedrich Schleiermacher and Paul Tillich represent the Liberal, Karl Barth, Jurgen Moltmann and Stanley Hauerwas represent the Confessional, and Dietrich Bonhoeffer and Graham Ward represent the Subversive. By this research, we can have a more comprehensive framework to understand the development of ecclesiological studies, and to compare the strength and weakness of each typology. After analyzing the typologies, the later part of this thesis will use them to analyze the contemporary Chinese context. It aims at pointing out the meaning and the relevance of these typologies of ecclesiology to Chinese Theology and Hong Kong Churches. / 李駿康. / Adviser: Pan Chiu Lai. / Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (p. 210-229). / 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, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Li Junkang.

The Catholic Church's stated teachings on the interpretation of scripture provide a mandate for exegetes to interpret the biblical text in light of the historical-critical method, including attention to its literary genres, so as to yield findings that can contribute to the development of doctrine. With particular reference to myth, Catholic exegetes have adopted an understanding of the genre as the symbolic expression of limitations and possibilities that characterize the human experience, rather than a reconstruction, even in figurative terms, of specific historical events involving particular personages. In view of these hermeneutical considerations, this thesis proposes that the Church's presentation of the doctrine of Satan should be emancipated from a historicized interpretation that appeals to mythical narratives as though they affirm the existence and historical misdeeds of Satan as a particular ontological being. The myths that give rise to the doctrine of Satan have long explored possibilities in the relationship between the Creator and free-willed creatures. As such, the doctrine can be developed so as to express the possibility that a person might irrevocably reject God's invitation to friendship, and hence experience the condition traditionally referred to as 'hell', yet still be sustained by God's unconditional commitment to being.

Over the second half of the 20th Century and the beginning part of the 21st Century, major change has occurred in the worship practice of many churches. Within this time frame enormous change has occurred in the social, economic, political, technological, scientific and religious framework of British society. Worship practice has been influenced by these changes. This doctoral dissertation sets out to explore how British Methodist worship has changed over the same time period. The focus of this dissertation is on change in the practice of non-Eucharistic worship in British Methodism. This is the form of worship practiced most frequently in the British Methodist Church. It examines the form, content, style and ordering of worship and explores how the very ethos of worship has altered. In this time period there has been expressed discontent about worship. This thesis examines what the Liturgical Movement has promoted as a way toward renewal of worship, and explores how British Methodism might appropriate from the Liturgical Movement ideas and lessons that would aid the renewal of worship in the Methodist Church.

This thesis examines the relationship between two major twentieth century theologians, Karl Barth and Hans Urs von Balthasar. It seeks to show how their meeting, resulting in von Balthasar’s seminal study The Theology of Karl Barth, goes on to influence von Balthasar’s theological development throughout his trilogy beginning with The Glory of the Lord, continuing in the Theo-Drama and concluding with the Theo-Logic. In particular it explores the significance of the debate over the ‘analogy of being’ and seeks to show that von Balthasar’s decision to structure his trilogy around the transcendentals of ‘being’, the beautiful, the good and the true, results from his re-affirmation of the role of analogy in light of his debate with Barth. It will also suggest that von Balthasar’s adoption of a ‘theo-dramatic’ approach to God’s saving action and assertion of the role of Church as a ‘theo-dramatic character’ in her own right is prompted by concern over what he alleges to be ‘christological constriction’ and an inadequate doctrine of the Church in Barth. This argument will be conducted in dialogue with other theologians and interpreters of von Balthasar and conclude with a personal reflection on how the issues raised remain relevant today.

This thesis is a sociological study of the current generation of adolescent Quakers. It examines and analyses their beliefs and values; individual and group practice and how the group functions. The research demonstrates that for the adolescent Quaker group belief is unimportant and non-definitional; values are broad and open to individual interpretation, although key shared values have an optional influence on behaviour. Involvement in Quaker activity is extensive, corporate worship is central and internal discipline is strong. I argue that the adolescent Quaker group represents a ‘Community of Intimacy’, a collective grouping which places emphasis on belonging, inter-personal networks secured by friendships, shared values, expression though individual and corporate behaviour, and the separateness of the group from other Quakers and other adolescents. This concept can be related to other groups and represents an original contribution to existing scholarship, providing a new way of describing groups and explaining how they function. The research illustrates that while both the adult and adolescent Quaker groups have sect-like characteristics the sectarian nature of the groups is differently configured. I argue that the failure of the adult group to acknowledge the adolescent group as separate and different results in its cultural, institutional and theological marginalisation.

Having given a fresh historical overview of Pentecostal thought concerning the doctrine of human constitution, and so ascertained the trajectory Pentecostal theology is on concerning this doctrine, this thesis identifies Amos Yong and then Veli-Matti Kärkkäinen as significant voices towards the end and present of the trajectory, with the potential to influence its future direction. The thesis highlights both scholars’ assumption that any dualistic view of human constitution - specifically, understanding the soul as a distinct immaterial (and after death, separable) entity from the body - is theologically and philosophically problematic, and charts their alternative proposal(s) of an emergent monist view of human constitution. Responding to them, the thesis counters their theological and philosophical challenges, and further contends that their emergent monist proposals suffer much greater problems. It then argues for and constructs an enhanced Pentecostal view of human constitution - one more consistent with Pentecostal theological emphases, and also stronger philosophically than Yong’s and Kärkkäinen’s - proposing a new ‘Enspiritable Dualist’ view, by renewing the soul. Through giving it suitable prominence in Pentecostalism’s theology of constitution, and by establishing the centrality of the S/spirit in the new model, the soul is renewed, in turn, redirecting the trajectory’s future.