Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: "See item for full text" / AFRIKAANSE OPSOMMING: "Sien item vir volteks"

This study enters into the dialog within Christian theology between annihilationism and traditionalism on the nature of eternal punishment. The positions and issues within the topic will be examined theologically and analyzed doctrinally. In my first chapter I will summarize the views and arguments in the debate, establish operating definitions, address preliminary issues, and provide some historical context. I will establish a thesis agenda with dual aspects: negatively, to examine and critique annihilationism on theological grounds, and positively to offer arguments for a modified traditionalism. Chapters two, three, and four primarily serve the negative purpose. Chapter two critically considers annihilationism on exegetical and hermeneutical issues, concluding that the view is inferior to traditionalism. Chapter three examines annihilationism for consistency with other areas of Christian theology, concluding that the view generates major theological problems in Christology. Chapter four considers both annihilationism and traditionalism regarding the disproportionality problem of hell, concluding that annihilationism and two types of traditionalism can resolve the problem but of these three only one sort of traditionalism can do so whilst also satisfying other important theological criteria. Regarding the negative aspect of the thesis, I conclude that the severe theological problems in annihilationism constitute sufficient reason to reject the view. In chapter five I accomplish the positive aspect of this thesis, offering six criteria of success for any view of eternal punishment. I then provide detailed argumentation for a modified traditionalism called reconciliationism, concluding it best meets these criteria and is the most theologically and exegetically satisfying view on offer. In the concluding chapter I state this thesis' contributions, suggest several areas for further research, and offer some implications for pastoral theology. I finally conclude that annihilationism has seemingly insurmountable theological problems, but a modified traditionalism can succeed as a doctrine of hell.

This thesis undertakes an interdisciplinary analysis of new Church of England liturgies (Common Worship) from an ecotheological point of view: making use of reader response theory, literary analysis, a social scientific survey, liberation theology, environmental and political ethics and liturgical theology. Chapter 1 considers the theological, political and sociological influences on liturgical reform, which include, inculturation, the expression of ethics in the prayer of the Church, liberation theologies, technology, and agrarianism. Chapter 2 considers methods of liturgical change and the scope for making creation visible in liturgy. Chapter 3 finds justification in reader response theory for determining ecotheological priorities for critiquing liturgy. Analysis of Common Worship texts occurs: in Chapter 4, using literary analysis; in Chapter 5 via social scientific survey of clergy using Common Worship; Chapter 6 looks in details at Collects and Post Communions and undertakes an ecotheological rewriting of 9 sample texts. Chapter 7 identifies lessons for liturgical revision in general and for eco-liturgical reform in particular, paying particular attention to the dissonant creation theologies unearthed in Common Worship, the necessity for future revisions, and the importance and implication of technological change for liturgical writers and commentators.

Representations of the Holy Trinity have increasingly come under scrutiny, exposing two competing paradigms at opposite ends of the theological spectrum: the legitimacy and the illegitimacy of imaging the Triune God with focus on the invisible Father who was imaged as an individual from Late Antiquity and beyond. An overview of these two conflicting views has unveiled a number of inconsistencies in how the Early Christian iconography of God the Father and the Trinity has been interpreted. This thesis provides a unique re-evaluation of the surviving Trinitarian visual material between c.300 to c.730. Primarily, this study collates pictorial evidence preserved in the mediums of sarcophagi, catacomb frescoes, mosaics, illuminated manuscripts and an icon that depicts Divinity. It proceeds to critique modern misconceptions of the identity, form, meaning, function and reception of the depictions. The thesis traces the visual shift amid overt and covert images of Divinity by decoding important artworks such as the Ashburnham Pentateuch and the Codex Amiatinus; Christians visualised explicitly the ' invisibility' of God but created an unprecedented invention, the depiction of the Father through Christ's image. The innovative depiction heralded future visual formulas of Divinity echoing the complexities of Trinitarian material culture of the Mediterranean world.

The Kairos Document ('KD' or 'Document') burst onto the socio-political and ecclesiastical scene in South Africa in 1985, presenting to churches, communities-of-faith and individuals the challenge of a decisive moment in the history of Christian opposition to Apartheid. The nature and extent of reactions and responses to the document exceeded the authors wildest dreams and most optimistic of expectations. This study traces the contours and discerns the patterns of reactions against and resonances with the Document in South Africa and within the international ecumenical community. The main focus of this research, however, is on the propensity and capacity of the institutionalised churches - and in particular the English-speaking churches in South Africa - to respond positively and constructively to a prophetic challenge, such that which emanated from the KD and the subsequent Kairos movement. One of the English-speaking churches, the United Congregational Church of Southern Africa (UCCSA), is singled out in this thesis and subjected to an extended examination and analysis, relative to its response to the challenge of the Document. The main reason for this special reference to the UCCSA is that this church denomination had embarked on a major process of ecclesiastical and denominational transformation in its response to the challenge of Kairos. It is 'upon this process of transformation within the UCCSA that I seek to critically reflect and to draw some learnings from the prophetic legacy of the Document. The UCCSA also happens to be the church denomination in which I have been nurtured in Christian faith, practice and ministry. The work, worship and witness of this church is therefore the primary frame of reference and ecclesiastical context in which my own prophetic consciousness has been awakened and shaped. I am, as such, acutely aware that my research on the responses to the KD by the UCCSA is being undertaken from the perspectives of an insider and that my passion for and commitment to the prophetic role of the Church makes me no neutral observer. It is my contention, however, that the above factors neither compromise nor diminish the academic credibility and ecumenical significance of this study. On the contrary, my strategic positioning within the UCCSA enables me to undertake such research from a privileged vantage point of first-hand experience, readily accessible data and greater understanding which derives from such close proximity. Needless to say, I shall endeavour to be as rigorous and critical as possible in my appraisal of the UCCSA's response which, in the final analysis, is an integral part of my overall critique of the nature of the churches' responses to the prophetic challenge of the KD. / Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 1998.

The purpose of this study is to determine whether or not Sallie McFague's body of God model is an adequate resource for a Christian ecological theology. The study endeavours to evaluate, test and revise this particular theological model. It is located on the abstract and hypothetical level and is thus a non-empirical analysis of McFague's thought. The researcher analysed the body of God model by using theological and philosophical resources. Current literature on ecological theology was studied in order to formulate thirteen criteria for an adequate Christian theology. These criteria were used throughout the study to test the theology that accompanies McFague's model. The study analysed three key areas of McFague's thought: cosmology, anthropology and theology. It was found the body of God model tends towards reductionism, because it does not appear to endorse a coherent complexity hierarchy. This reductionism was apparent in the three key areas of McFague's thought. However, it was found the body of God model functions as a transformative metaphor that takes into account the social reality that affects the health of planet earth. Its strength is a clear orientation towards ethics that takes Jesus' praxis as its departure point. The researcher provides suggestions on how the body of God model may overcome reductionism. After consideration of the three key areas of McFague's thought, the researcher concluded that the body of God model is an adequate resource for a Christian ecological theology. It is suggested that this theological model is applicable to the South African context in three areas: the socio-economic reality and its impact on the natural environment, the land ownership and the issue of racism. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, [2006]

Thesis (D.Min.)--Dallas Theological Seminary, 2004. / Includes abstract. Includes bibliographical references (leaves 527-542).

Thesis (Ph. D.)--Concordia Seminary, St. Louis, Mo., 2003. / Includes bibliographical references (leaves [262]-280).

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2007. / Abstract. Includes bibliographical references (leaves 128-134).

When reading the Bible in an independent way, i.e., not through the lenses of any official Church dogma, one is amazed by the many voices that come through to us. Add to this variety the literaiy finds from Nag Hammadi, as well as the Dead Sea Scrolls, then the question now confronting many spiritual pilgrims is how it came about that these obviously diverse theologies, represented in the socalled Old and New Testaments, were moulded into only one "orthodox" result. In what way and to what degree were the many Christian groups different and distinctive from one another, as well as from other Jewish groups? Furthermore, what was the influence of other religions, Judaism, the Mysteries, Gnostics and Philosophers on the development, variety of groups and ultimately 021 the consolidation of "orthodox" soteriology? / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)