To summarize: <ol><li> Contemporary Evangelicalism is not merely a momentary or reactionary movement, but the full-grown of the long process of Pneumatic operation in restoring Christian Faith back to its prototypal theological structures.</li><li> Contemporary Evangelicalism presents a distinct ecclesiology descriptive of the structures of the prototype ekklesia that has been historically marred; thus Contemporary Evangelicalism is restorative of the prototypal ecclesiological structures.</li><li> The peoplehood of God, or in the particular New Testament context, the peoplehood of Christ—is the very identity of the church, and the very identity that Contemporary Evangelicalism presents to the church in the present times; thus Contemporary Evangelicalism is restorative of the original ecclesial identity.</li></ol> Now, to inversely synthesize, God called Noah and his family because they were still obedient to God. God called Abraham because he had that inclination to be faithful to God. God called Lot because he still had that God-consciousness. God called Israel because they still believe on the one Creator-God. Then God called the Christian church because it is composed of people who believe in Jesus Christ. Thus, here we see the fidestic response factor throughout God’s historical calls. God call a people because they are those who respond to him in faith. Whenever such faith response waned, God chooses another people who, again, could respond to him in faith. Thus the existence and life of the ekklesia is co-existent with its fidestic response to God. The moment it stops responding to God in faith, it loses its ekklesiality. It is in this context, that Contemporary Evangelicalism emerges as the climactic phase of God’s historical ekklesiality. Contemporary Evangelicalism presents before the church the prototypal theological and ecclesiological framework of Christian Faith. As such, while presenting this prototypal framework, it also poses a call for the restoration the prototypal structures in the present theological and ecclesiological framework of Christian Faith. But the call necessitates a wholehearted response of faith. Thus, Contemporary Evangelicalism, in essence, is the call for the New Reformation of Christian Faith, the New Reformation of Christian church, back to its prototypal structures. When Christians and the Christian church fail to heed this call, Christianity could, again, lose a great and blissful opportunity to be more truly God’s people, to be more truly the people of Christ, in the present time nearing the parousia. It is prayerful hope that this work would spark a global conflagration of New Reformation! / Thesis (PhD (Systematic Theology&Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

The aim of this study is to develop a homiletic theory for the upbuilding of the church in transition. This dissertation investigates the validity of the hypothesis that in order to build up the church in a transition, the theory and practice of preaching must achieve a dynamic relationship with a faithful and relevant ecclesiology. At the same time, the theory and practice of preaching in the Korean church, where these are linked with a dominant accommodated ecclesiology can not form a faithful and relevant ecclesiology. To test these two hypotheses, this study defines the methodology use in practical theology to develop a homiletic theory (Chapter 1). The research develops a homiletic theory from a hermeneutic-communicative perspective, which bears a dynamic relationship to a faithful and relevant ecclesiology. Firstly, this study identifies a faithful and relevant ecclesiology from a missional perspective. Secondly, Ricoeur’s model of collective narrative identity is articulated. From these two understandings, a homiletic theory as a hermeneutic-communicative act is developed. The homiletic theory for forming a faithful and relevant ecclesiology is composed through preaching as an act of translation, an act of exchange, and an act of forgiveness (Chapter 2). The next aspect of this study is an empirical study. It links the question of the connection of a contemporary homiletic theory of the Korean church with an ecclesiology. The object is to try to explain a preaching praxis that relates to ecclesiology. In this study it is found that the praxis of preaching is closely related to an accommodated ecclesiology (Chapter 3). This section develops a hermeneutical interaction between the results of the empirical research and those of the literature study. This chapter reflects the interplay of information from the empirical research and information from the literature study. It produces new or modified ideas for a relevant theory of practice that guide and direct preaching praxis. This is a regulative activity that aims to change the current praxis (Chapter 4). / Thesis (DPhil (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted

Since Schleiermacher, in nineteenth century, liberal theologians neglected the doctrine of the Trinity. However, on the basis of the Hegelian influence, leading 20th century theologians, Barth, Moltmann, Jüngel and Pannenberg revitalized the doctrine of the Trinity. This revitalization was however based on a re-interpretation of the Nicene theology, in which vital elements of Nicene theology and its reformed affirmation were altered by their approach to the doctrine of the Trinity. Reformed doctrine of the Trinity is based on the Nicene formulation of the doctrine of the Trinity. In order to make a reformed assessment of this revitalization of the doctrine of the Trinity, one first has to attend to its Nicene formulation. Nicene theologians interpret the doctrine of the Trinity on the basis of the Scripture against heresies. Athanasius confirms not only the Son’s ‘homoousia’ with the Father, but also the Spirit’s homoousia with the Father. In this regard, Athanasius protects the deity of the Son and the Spirit. Basil and the two Gregories follow Athanasius. They also apply the term ‘homoousia’ to the Spirit. Especially, the Cappadocian theologians set the following formula of the doctrine of the Trinity: One essence, three hypostaseis. For them, according to the particularity of their attributes, the Father, the Son and the Holy Spirit are distinguished, however, according to their common essence, there is one God. Their main idea is that the three hypostaseis are equally God. They focus on the deity of the Son and the Holy Spirit against Arians and Pneumatomachians. They strongly emphasize the unity of nature or essence of God on the basis of the priority of theologia over economia. <ol> <li> Karl Barth’s starting point is the revelation of God. For him the doctrine of the Trinity is three repetitions of God himself: Revealer, Revelation, and Revealedness. Barth identifies the the immanent Trinity with the economic Trinity. From this, his Christology always refers to the ensarkos Logos. And he uses the term ‘Seinsweise’ instead of the term ‘person’.</li> <li> For Moltmann, the content of the doctrine of the trinity is the crucifixion of Christ itself, and the form of the crucified one is the Trinity. He focuses on the passibility of God. He also identifies the immanent with the economic Trinity. His social understanding of the concept of divine Person is based on panentheism.</li> <li> As with Moltmann Jüngel concentrates on the ‘death of God’. For him, the theology of the death of God is based on Luther’s theology of the cross. The Christian doctrine of the triune God is the epitome of the story of Jesus Christ. With Barth and Moltmann he identifies the immanent Trinity with the economic Trinity.</li> <li> Pannenberg’s doctrine of the Trinity implies the divine self-disclosure in Jesus Christ. His Christology is ‘from below. And Pannenberg’s concept of person is the reciprocal relationship between persons.’ He confirms the identification of the immanent Trinity and economic Trinity.</li> <li> Modern understanding of the doctrine of the Trinity on the basis of Panentheism differs from the Reformed tradition which emphasizes the distinction between the immanent Trinity and economic Trinity, and uses the notion of person as a metaphor of the distinction.</li></ol> The doctrine of the Trinity is closely connected with the Church since it is constituted by the Triune God. Therefore, the implications of the doctrine of the Trinity are important for practical church life. / Thesis (PhD)--University of Pretoria, 2008. / Dogmatics and Christian Ethics / unrestricted

[pt] A cláusula redacional de Mateus 21,43, no contexto da parábola dos vinhateiros 21,33-46, encontra-se numa questão forense. A sentença é fundamental para entender o sentido da parábola dos vinhateiros (21,33-46) como parábola jurídica. Mateus indica a culpa de Israel, com a sentença 21,43 (seus dirigentes) e sua imediata e inevitável condenação, com a perda da basileia, para logo em seguida transferi-la para um novo eqnoj que produza frutos. Essa dinâmica é articulada em uma perspectiva de procedimento jurídico. Esta tese procura demonstrar que esta temática aponta para a concepção do sentido jurídico no Evangelho de Mateus, a partir da análise dos elementos constitutivos da sentença de 21,43. A relevância do tema está no fato de que uma análise da perspectiva jurídica na literatura mateana, torna-se possível a partir de Mateus 21,43 e que a sentença possibilita uma chave de leitura para a estrutura e para a eclesiologia mateanas. / [en] The clause redaction of Matthew 21,43 in the context of the parable of vineyard from 21.33 to 46, is a question forensics. The sentence is essential to understand the meaning of the parable of vineyard (21,33-46) as a parable legal. Matthew verse 43 indicates the guilt of Israel (their leaders) and their immediate and inevitable doom, with the loss of basileia, to then transfer it to a new eqnoj, which produces fruits. This dynamic is articulated in a legal procedure perspective. This thesis argues that this issue points to the conception of legal meaning in the Gospel of Matthew, from the analysis of the constituent elements of the sentence of 21,43. The relevance of this issue is in the fact that a review of the literature Matthean legal perspective, it becomes possible from Matthew 21,43 and that the sentence provides a key of reading to interpreting the structure and the Matthean ecclesiology.

The megachurch and the missional church are on-going global phenomena. Under the premise that the church has to be missional, this dissertation analyses and describes if a megachurch can be missional in both theoretical and practical ways from a Korean perspective. The megachurch is not simply a very large church in membership or size of its building. It, by the influence of interaction of socio-cultural, historical and theological backgrounds, has its own missiological and ecclesiological perspectives. The megachurch understands that the growth of an individual church is the expansion of the kingdom of God, so that the church must be functional and structural to fulfil the church growth efficiently. Thus, it is a powerful tendency that can be found not only in large size churches, but from all churches trying to achieve by all means the quantitative growth of the church and world evangelisation, through the power and material obtained from growth. The Korean megachurches represented by the Poongsunghan Church obviously display the characteristics of this tendency. The missional church is not simply a mission-driven church sending many missionaries to other countries. It believes that all churches are sent to the world by God who wants to reconcile the whole universe to Him, so that the church has to restore its missional essence to participate in the mission of God wherever it is as the early church did. Thus, the missional church is a reforming movement to witness to God’s rule by recovering its apostolic nature. The characteristics of the movement is clearly activating in the Bundang Woori Church, one of the Korean missional churches. In this line of research, any churches that are not resisting the megachurch tendency cannot be missional. The Korean church, which is in crisis being marginalised from society, has to join the missional movement. / Dissertation (MA)--University of Pretoria, 2014. / tm2015 / Science of Religion and Missiology / MA / Unrestricted

Thesis advisor: Richard R. Gaillardetz / The following dissertation argues that the relations of power operative in the investigation and silencing of Fr. Leonardo Boff, O.F.M. by the Congregation for the Doctrine of the Faith (CDF) can be adequately understood through the application of a model derived from the works of Michel Foucault. Drawing on the affirmation of the Second Vatican Council that the Catholic Church receives both charismatic and hierarchical gifts, the basis of this model is two elementary forms of power: charismatic power and pastoral power. The category of pastoral power includes, but goes beyond, the traditional ecclesiological concepts of office, law, hierarchy, or institution and includes all forms of ministries and modes of service set over the good of each and all members of the faithful. In order to accomplish this broader task, Foucault’s distinction between sovereignty, discipline, and governmentality are employed as three strategic logics of the Christian pastorate. Charismatic power is then understood as the free gifts of the Holy Spirit that uplift and perfect the talents of each member of the faithful in order to participate in the loving service of the church’s mission in dialogical relation to each respective strategy of pastoral power. In order to defend the claim that each of these strategic relations of power can be observed in the Boff case, this dissertation offers a historical review of the theological concepts entailed therein, genealogical analyses of the discursive and non-discursive practices carried out by both Boff and the CDF, and an explication of Foucault’s thought on power relations. This dissertation concludes with an interpretation of the Boff case that shows how the fundamental arguments of both parties are theologically sound, although with respect to different strategic logics. The conclusion also offers a preliminary outline for a generalized theology of power in the Catholic Church based on the lessons learned from this particular case study. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This dissertation examines the ecclesiology of the Emerging Church from a feminist perspective. I focus on the theological critiques raised by early feminist theologians regarding the patriarchal habits of sexism and God-talk, systemic erasure and exclusion, and the interconnection of clericalism and hierarchical power embedded within the church. These critiques reveal areas within the Emerging Church where it has failed to embody its stated vision of being an organic, relational, and inclusive form of church. Constructive engagement with the challenges and contributions of feminist theology presses the Emerging Church to more radically embody its stated vision. An analysis of the literature on the Emerging Church reveals its commitment to form a church that reflects organicity, relationality, and inclusivity in a variety of creative forms. At the same time, the literature and public conversations on blogs, social media, and in conferences raise questions about the Emerging Church’s predominantly white and predominantly male public presentation, and about practices of exclusion and marginalization within it. This dissertation provides a thick description of the Emerging Church’s lived ecclesiology on the basis of a qualitative research study conducted on twelve Emerging Church congregations in the United States. The work of early feminist theologians such as Mary Daly, Nelle Morton, Rosemary Radford Ruether, and Elisabeth Schüssler Fiorenza, discloses the theological scaffolding that make the embedding of patriarchal and sexist structures and habits in the church possible in the first place. Their feminist vision of church as radical participation in Christ challenges the Emerging Church to keep re-visioning itself in light of the systemic marginalization persons continue to experience in the church. The dissertation concludes by arguing for the need to incorporate emancipatory language, God-talk, and symbolic systems into the theology and practices of Emerging Church in order to counter the deep-seated patriarchal habits and patterns within it. I conclude that to take itself seriously and achieve the substantive theological and structural changes for which its own vision calls as a living, participatory, and inclusive body of Christ, the Emerging Church must be willing to practice an explicitly feminist critique and take into account the contributions of early feminist theologians.

Thesis advisor: Jane Regan / At the intersection of theology and education, this dissertation investigates the distinctive character of the participation of Catholic colleges and universities in the mission of the Catholic Church. In 1967, less than two years after the final session of the Second Vatican Council, Catholic educators assembled in Land O’Lakes, Wisconsin to discuss the nature and role of Catholic universities in the modern era. While representing a necessary and natural stage of development for Catholic higher education, the Land O’Lakes statement—and, particularly its assertion of “true autonomy”—lacked sufficient theological foundation. In response to perceived abuses stemming from an undue emphasis on institutional autonomy, Pope John Paul II published the apostolic constitution on Catholic universities, Ex corde Ecclesiae (1990). This document proposed an ecclesiology of communion as a more adequate theological foundation. Although communion ecclesiology represented a real advance on several fronts, ultimately, the inability of this theological foundation to resolve challenging issues regarding the distinctive mission of Catholic institutions became evident. Consequently, a more adequate ecclesiological foundation is required. This dissertation proposes that ecclesial synodality, as it has emerged in the papacy of Francis, provides a more constructive ecclesiological foundation for considering the relationship between Catholic higher education and the church. I propose that Catholic colleges and universities can serve as institutions to foster the practice of synodality in the church. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

This study seeks to give a broad picture of public theology and to bring this into conversation with the South African Missiologist David J. Bosch. The importance of ecclesiology for our public theology is pointed out and the development of Bosch's ecclesiology is traced from the 1970's through to Transforming Mission and beyond. From this some first conclusions are made concerning what the contribution of Bosch might be in the field of public theology. Copyright / Dissertation (MDiv)--University of Pretoria, 2008. / Dogmatics and Christian Ethics / unrestricted

In “Marturia and the Gospel of John” the following hypothesis is investigated: Theological investigation of the ìáñôõñéá lexeme in the Gospel of John contributes significantly towards an understanding of an emerging, missional ecclesiology. The study is precipitated by the accelerated pace of change our society is currently experiencing. The technological developments of the past fifty years created a society that is totally dependent on the technology it developed. This dependence led to the developing of a new cultural paradigm in which the church is ill at home. Not only are the ecclesial structures ill-adapted to effectively minister to people who increasingly live in a different cultural milieu, but also the premises upon which itstheology is built, has increasingly come under scrutiny. The question of an emerging, missional ecclesiology is therefore not only a question of developing new ministry praxis. Neither is it a matter of reframing theological theses with new metaphors. A growing realisation exists of the need for theological research from the perspective of this developing new paradigm. Theology needs to turn to Scripture in a quest for such answers and it is proposed that a hermeneutic approach should be taken towards this investigation. This exegetical study is conducted from a New Testament perspective, specifically focusing on the Gospel of John. It is done through a sequential reading of the Gospel with special emphasis on the pericopes that contain the word-group, marturiva. Finally, the insights gathered from this study are systemized into a framework that aims to contribute towards the further development of an emerging, missional ecclesiology. It will be argued that ecclesiology serves as the integration point for reflection and practical missional ministry. As such, the church as object of investigation is the ultimate technological praxis, as the community of believers serves as the show-case of God’s presence in this world, as sacrament of his redemptive mission, and as mediator of the governance in his kingdom. Outline of the study In Chapter One attention is given to the changing cultural paradigm and the implications this holds for ministry as well as for theology. These changes are presented as the study’s research problem. The Gospel of John is also introduced as a case study in the ongoing development of an emerging, missional ecclesiology as foundational cornerstone to a postmodern theological paradigm. In Chapter Two the framework from which the hermeneutical study is undertaken, is established. A bird’s eye view of the Gospel of John is attempted and a preliminary investigation into the marturiva lexeme is also undertaken. Chapter Three investigates the testimony of John the Baptist, as recounted in John’s Gospel from John 1-4. Chapter Four reads the second part of Jesus’ public ministry, starting with John 5 and continuing until John concludes his narrative of this section of Jesus’ mission in John 12. Chapter Five studies John’s account of Jesus’ conversation with his disciples in John 13-17. It also reads John 18-21, which comprises of the Passion narrative and the Epilogue to the Gospel. In Chapter Six the matter at hand will be the development of an emerging, missional ecclesiology as a result of the exegetical study of John’s Gospel. Finally, we conclude the study by exploring some issues that need further investigation. / Thesis (PhD)--University of Pretoria, 2011. / New Testament Studies / unrestricted