with Professor Dietmar Winkler, University of Graz, Austria, Visiting Professor, Boston University School of Theology / Fulton Hall 511

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Thesis advisor: Richard R. Gaillardetz / With explicit roots in the Pauline letters, and an initial propositional formulation that traces back to Augustine of Hippo, the doctrine of justification is among the most ancient ways that the church has taught about the salvation offered to humankind through Jesus Christ. To say the very least, though, the doctrine, both its content and its place in the treasury of the church’s teachings, has not been without conflict. In fact, in the sixteenth century, disagreements over justification contributed to a major division in the church, one that remained trenchant until some measure of healing was brought to it when representatives of the Lutheran World Federation and the Catholic Church signed the Joint Declaration on the Doctrine of Justification (JDDJ) in 1999. This dissertation argues that, among the factors contributing to the sixteenth century discord over justification, were the different biblical hermeneutics adopted by Martin Luther and the Council of Trent. It argues as well that the ecumenical achievement that the JDDJ represents owes in part to the shared way of interpreting Scripture that Lutherans and Catholics embraced in the twentieth century. Ultimately, this dissertation uses the justification debates of the sixteenth and twentieth centuries as a test case to propose a framework for using Scripture more effectively in ecumenical dialogue, especially when that dialogue concerns a disputed church doctrine. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

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Thesis advisor: Mary Ann Hinsdale / The thesis of this dissertation is that the ecclesial reality of certain Protestant and Anglican communities cannot be adequately evaluated only in reference to the validity or invalidity of its Eucharist and ministry. The question this dissertation will address is whether recognition of some of these communities as "churches" in the theological sense might be possible using a different standard for understanding "church" and ecclesiality. This dissertation will pursue this question through an exploration of how amenable the writings of Joseph Ratzinger (now Pope Benedict XVI) and Cardinal Walter Kasper are to developing more adequate criteria for recognizing Protestant and Anglican communities as "churches" in the theological sense. The goal of this dissertation is to advance Catholic ecumenical ecclesiology beyond the current impasse over its inability to attribute the term "church" to those communities traditionally understood to possess an invalid Eucharist and ministry. This dissertation will draw on the theological works of both Joseph Ratzinger and Walter Kasper in order to develop a theology of "ecclesial fruitfulness" as a more adequate standard for understanding "church." It will suggest that "ecclesial fruitfulness" is theologically rooted primarily in pneumatology. The Spirit is both the inner fruitfulness of God--God as pure, abundant and overflowing love--and also the condition and possibility of God self-communicating this ecstatic love in history. Creation is therefore the outflow of God's love and a participation in God's being. As the world originates in love, so also then is the world ordered towards fulfillment in love. The mystery of God's salvation for humankind is to be drawn up into the fruitfulness of the trinitarian God through a transformation of sinful individuality into an existence of openness and love. This is made possible in Jesus Christ, who is God's self-communicating love in person, God's loving reign, and the meaning of all reality. In Christ's death and resurrection, he becomes fruitful or "communicable" through giving of himself in the Spirit, and this ability to give of himself through the centuries is itself a fruit of the Paschal Mystery. The church, therefore, is to serve as a sign and icon of the Spirit of the risen Christ, who is the fruitfulness of God in and to the world. The "fruitfulness" of the church is thus the Spirit effectively realizing the mystery of God's salvation given in Jesus Christ through the preaching of the Word, the celebration of the sacraments (particularly the Eucharist), and through fostering communion among all local churches and ecclesial communities. This dissertation will suggest that a Christian community that is "ecclesially fruitful" in the sense described here is theologically a "church." / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

The questions that underlined and motivated this research project have been: Why do members of the Orthodox Church participate in the ecumenical movement, and how can they negotiate an involvement in ecumenical contexts, together with their non-Orthodox counterparts – considering that the Orthodox see their Church as the one and only true Church? The background of this exploration has been the context of hostility and prejudice, which some groups within the Orthodox Church have manifested towards ecumenical encounters, which has marred and obstructed a genuine dialogue between the Orthodox and the non-Orthodox Christian communities. This project is based on the analysis of sources from contemporary Orthodox and Western theological milieux. It has interpreted these sources with a view to determining how they interact and coalesce into visions that inform the relationship between Orthodoxy and ecumenism. The interpretative stage of the discussion reveals the necessity of delineating paradigms for Orthodoxy and ecumenism that will enable future ecumenical interactions of greater efficiency and integrity. Such paradigms outline a vision wherein central aspects of Orthodox theology would move away from a paradigm of ‘passive conservatism’ to one of ‘active metanoia’ (transformation), while ecumenism would come to be seen as a perennial process and intrinsic aspect of theology. These vantage points define a new Orthodox vision of ecumenism as an ever-enlarging catholicity, by bringing back to the fore the common theological core of both Orthodoxy and ecumenism.

<p>Nathan Söderblom, Swedish archbishop 1914 - 1931, understands his role as bishop from an integrated theological conception that episcopacy is a gift to the church and the apostolic succession a heritage of utmost value. Episcopacy is an important tool to make the churches come together. in his work for peace during the Great War it was through his position without any power that he could approach the politicians. His calling was not only for Sweden; he had a responsibility for the whole world. In the Ecumenical Cope for the 1925 Stockholm meeting Söderblom expressed his views on the importance of the Uppsala see. His duty was to speek words of peace and love to the Church, the Swedish society and to the world.</p>

Nathan Söderblom, Swedish archbishop 1914 - 1931, understands his role as bishop from an integrated theological conception that episcopacy is a gift to the church and the apostolic succession a heritage of utmost value. Episcopacy is an important tool to make the churches come together. in his work for peace during the Great War it was through his position without any power that he could approach the politicians. His calling was not only for Sweden; he had a responsibility for the whole world. In the Ecumenical Cope for the 1925 Stockholm meeting Söderblom expressed his views on the importance of the Uppsala see. His duty was to speek words of peace and love to the Church, the Swedish society and to the world.

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