Made available in DSpace on 2016-08-03T12:18:47Z (GMT). No. of bitstreams: 1 Carlos Beltran Acero1-90.pdf: 699294 bytes, checksum: 74520f6693b187ebfb54481dae500b3c (MD5) Previous issue date: 2011-08-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The recovery of eschatology as the motor and the center of Christian theology has its apex in the work of Jürgen Moltmann, Theology of Hope (1964). In Latin America, little was done about a re-elaboration of eschatology and its implications for systematic theology in a Latin American theological method. Among the few works we have the book of João Batista Libânio and Maria Clara Bingemer, Christian Eschatology (1985). Both authors address the theme of Christian hope from different perspectives. After describing systematically the eschatologies of these two authors, we seek to determine to what extent the focus of these authors contributes or not as a theoretical tool to read the world and to illuminate a praxis engaged with change and transformation of oppressive structures in society. In the end, it is about rethinking eschatology in its relevance to the daily life of people. / A recuperação da escatologia como motor e centro da teologia cristã tem o seu ápice na obra de Jürgen Moltmann, Teologia da Esperança (1964). Em América Latina pouco se fez a respeito de uma re-elaboração da escatologia e suas implicações para a teologia sistemática dentro do método teológico latinoamericano. Entre as poucas obras contamos com o livro de João Batista Libânio e Maria Clara Bingemer, Escatologia Cristã (1985). Ambos autores abordam o tema da esperança cristã desde perspectivas diferentes. Depois de descrever sistematicamente as escatologias destes dois autores, procuramos determinar até que ponto o enfoque destes autores contribui ou não como ferramenta teórica para ler o mundo e iluminar uma práxis engajada com a mudança e a transformação das estruturas opressivas na sociedade. No final, trata-se de repensar a escatologia na sua relevância para o cotidiano da vida das pessoas.

This thesis attempts to construct a systematic Irenaean Pneumatology, making a contribution in the history of dogma. The aim of this thesis is to develop a theological system, based on the Irenaean writings, that demonstrates that the area of Pneumatology was one of the central constructs in Irenaeus' thought. The methods employed in this thesis are: An evaluation of the data available in the context of Irenaeus' premise in the light of Scripture's presentation; a detailed analysis of literary contributions on the subject; and a research of the patristic thought and how other Church Fathers have identified and interpreted the Spirit's involvement in its development. This thesis compares Irenaeus' pneumatological writings with biblical and patristic texts, and presents the opinions of various Ireanaean scholars, offering either positive comments or academic disagreements on these opinions. Irenaeus' pneumatological thought is presented and evaluated in five particular chapters: The creation and spiritual destiny of humanity; the fall of humanity; the spiritual redemption of humanity; the Church and the Holy Spirit; and eschatology and the Holy Spirit. The final conclusion of the thesis is that the person and the work of the Holy Spirit governed Irenaeus' understanding of most -if not all- other theological concepts. / PhD (Church and Dogma History), North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, UK, 2011

This thesis attempts to construct a systematic Irenaean Pneumatology, making a contribution in the history of dogma. The aim of this thesis is to develop a theological system, based on the Irenaean writings, that demonstrates that the area of Pneumatology was one of the central constructs in Irenaeus' thought. The methods employed in this thesis are: An evaluation of the data available in the context of Irenaeus' premise in the light of Scripture's presentation; a detailed analysis of literary contributions on the subject; and a research of the patristic thought and how other Church Fathers have identified and interpreted the Spirit's involvement in its development. This thesis compares Irenaeus' pneumatological writings with biblical and patristic texts, and presents the opinions of various Ireanaean scholars, offering either positive comments or academic disagreements on these opinions. Irenaeus' pneumatological thought is presented and evaluated in five particular chapters: The creation and spiritual destiny of humanity; the fall of humanity; the spiritual redemption of humanity; the Church and the Holy Spirit; and eschatology and the Holy Spirit. The final conclusion of the thesis is that the person and the work of the Holy Spirit governed Irenaeus' understanding of most -if not all- other theological concepts. / PhD (Church and Dogma History), North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, UK, 2011

This study explains the eschatology of the present in liberation terms. Chapter two looks at the Old Testament and New Testament eschatological elements. Chapter three explains that liberation theologians are using Marxism's social analysis for the pursuit of the New World. Chapter four explains that God's action in the course of history and Jesus Christ's deeds are means of liberating human being from economic, political and social oppression; therefore God the Creator and Jesus the Liberator are the content ofliberation eschatology. The fifth chapter explains that there is an interface between practise and theory. By putting our faith into action through revolution, love and struggle we can create a New World. In short, this study explains how liberation theologians close the gap between christian eschatology and the Marxist hope of Utopia by using the biblical message of liberation and Marxist social analysis, and find an eschatology of the present in liberation terms / Theology / M.Theology

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This work is a study of the concept of progress in Bukhara between approximately 1860 and 1920. It is based on unpublished and published sources from this period. The study suggests that not only the technological and social developments that took place on a global scale between 1860 and 1920 affected the conceptualization of progress in Bukhara, but that globalized narratives on progress did so as well. Cosmographical concepts and explanations that previously were more common were notably absent in what during the 1910s became a discourse on progress, but the concept of progress still had an important eschatological dimension and was closely related to apocalypticism. Chapter One presents the context of the study. The second chapter discusses the theoretical framework and the analytical concepts. The next chapter continues by outlining the political, economic and cultural conditions in Bukhara during this period as well as providing a short historiographical discussion. The fourth chapter discusses the concept of geography and how it affected metaphorical constructions of time. Chapter Five is a study of how Bukharan travellers conceived of novelties. The following chapter discusses the direction of discontinuity and its eschatological implications. Chapter Seven studies how knowledge was temporalized and affected by a shift in the direction of discontinuity. Chapter Eight discusses the lexeme taraqqī, in which the concept of progress later was embedded, as well as various synchronic and diachronic orders. Chapter Nine discusses the eschatological and apocalyptic discourse in Bukhara during the 1910s. The last chapter contains general conclusions in the form of a discussion of the operational environment of progress in Bukhara between approximately 1860 and 1920.

Throughout his work, Kant regularly glosses ‘morality’ (and cognate expressions) as ‘worthiness to be happy’ (Würdigkeit glücklich zu sein). As a rule, Kant’s commentators do not find this remarkable. Correctly understood, however, Kant’s gloss on ‘morality’ is remarkable indeed. This thesis shows why. In it, I argue that whenever we encounter Kant’s gloss, we are faced with an implicit, durable cluster of unjustified commitments; that these commitments both antedate and survive his ‘critical period’; that they are fundamentally practical in nature (i.e., that they are unexamined commitments to particular practices); and that these commitments entail a number of problematic theological consequences. I argue, in particular, that Kant’s gloss is a habit that signals, obscurely and implicitly, his antecedent commitments to the practice of capital punishment, on the one hand, and to a particular set of practical attitudes towards the happiness and unhappiness of immoral agents, on the other. I show that this habit has key implications for Kant’s thinking about the agent that he calls ‘God.’ My point of departure is Kant’s claim, in his Religion, that the human being’s particular deeds are imputable to her ‘all the way down,’ only on condition that the underlying ‘disposition’ (Gesinnung) from which they arise (according to their kind, qua moral or immoral) is imputable to her as well—that is, only if her (im)moral character may be regarded as the upshot of, or in some sense identical to, an utterly unassisted, unmotivated, originary deed on her part. I argue that Kant evades the question whether we really are permitted, without further ado, to regard this disposition (and with it an agent’s deeds) as so imputable. He simply affirms his commitment to the practice of imputing particular deeds to particular agents and, with this affirmation, affirms that he takes the warrant that it requires (the imputability of ‘Gesinnung’) to be secure. I argue, then, that the theoretical significance of imputation, as expressed in this extraordinary, evasive leap, supervenes on the urgency of the commitments that are expressed in Kant’s habitual glossing of ‘morality’ as ‘worthiness to be happy.’ The practice for which we would lack a warrant if the human being’s character were not imputable to her is the imputation of her deeds under a description (of imputation) that has immediate reference to this same ‘one’s’ punishment—specifically and only, however, to the extent that Kant takes punishments to be justifiable in none but strictly retributivist terms. These stakes and the constraining role of Kant’s habitual gloss are clearest, I argue, in his thinking about the practice of putting murderers to death—a practice, I argue, that has both a political and an eschatological significance for him.

This study explains the eschatology of the present in liberation terms. Chapter two looks at the Old Testament and New Testament eschatological elements. Chapter three explains that liberation theologians are using Marxism's social analysis for the pursuit of the New World. Chapter four explains that God's action in the course of history and Jesus Christ's deeds are means of liberating human being from economic, political and social oppression; therefore God the Creator and Jesus the Liberator are the content ofliberation eschatology. The fifth chapter explains that there is an interface between practise and theory. By putting our faith into action through revolution, love and struggle we can create a New World. In short, this study explains how liberation theologians close the gap between christian eschatology and the Marxist hope of Utopia by using the biblical message of liberation and Marxist social analysis, and find an eschatology of the present in liberation terms / Theology / M.Theology

Text in Afrikaans / This thesis attempts to explore the relationship between eschatology and mission. This is done in the context of three ecumenical mission conferences held from 1910 to 1938. In the first chapter an overview is given of a number of the most important eschatological models, as well as an evaluation of these models to explore the author's own viewpoint. The broad eschatological lines through the ages are then followed and the relationship between eschatology and mission is indicated in a few important areas, namely the involvement of the church in social questions, unity in the church and the Christian hope. In the second chapter the mission conferences held in New York (1900) and Edinburgh (1910), which both occurred at a time of great optimism in the church, are discussed. At that time mission was especially seen as the salvation of the soul. In the third chapter the meeting held in Jerusalem in 1928, which took place in a time of great uncertainty for the church, is discussed. Here emphasis was laid upon the social task of the church. In chapter four mission in the shadow of the Second World War is discussed, concentrating on the meeting held at Tambaram (1938). During this meeting eschatology played an important role. There was a greater balance between the salvation of the soul and the salvation of the body. Church unity and a living hope also played an important role amongst the delegates. In the fifth chapter some conclusions are drawn for the church in general, while a few principles are indicated regarding eschatology and mission specifically for the Nederduitse Gereformeerde Kerk (Dutch Reformed Church). / Christian Spirituality, Church History and Missiology / D. Th. (Sendingwetenskap)

This dissertation critically evaluates the portrayal of the doctrine of inaugurated eschatology in an identified core repertory, the most-used contemporary congregational worship songs in churches in the United States from 2000 through 2015. Chapter 2 explores views on the role of congregational singing as it relates to the presence of God and the spiritual formation of the believer. It compares Edith Humphries’ concept of the worship service as “entrance” with Ryan Lister’s view that God’s presence is both a goal and a means of accomplishing his purposes. Then, using the work of James K. A. Smith and Monique Ingalls, chapter 2 explores the role congregational song plays in forming the identity of churches and believers. The chapter concludes by suggesting that the aesthetic paradigm of Nicholas Wolterstorff has useful implications for the manner in which congregational singing serves as the occasion for entering the divine presence. Chapter 3 maps a typology of themes related to the doctrinal umbrella of “inaugurated eschatology,” as codified by George Ladd and now a widely-used term in evangelical scholarship, so as to provide nuanced categories by which one can evaluate the content and scope of eschatological thought in American evangelical life. After a brief survey of the doctrine’s historical development, tracing the contributions of George Ladd, Anthony Hoekema, and “progressive dispensationalism,” the dissertation traces the biblical data to highlight ways in which Scripture speaks of the kingdom of God’s current presence (the “already”) and future arrival (the “not yet”). The chapter then considers believers’ experience of the “already” and the “not yet” in language of affection, spatiality, and chronology. Chapter 4 traces these eschatological themes in American evangelical hymnody from ca. 1700 through 1985, addressing a few representative hymns from each hymnic era by way of illustration. Drawing upon the work of Stephen Marini, Eric Routley, Richard Crawford, and others, the chapter surveys select examples of American evangelical hymnody from four time periods in US history (beginning in 1737) and finds that many of these historic hymns contain substantive reflections upon robust eschatological themes. Chapter 5 surveys the core repertory of CWM across the span of years from 2000 to 2015 for a portrayal of the themes of inaugurated eschatology. Using Richard Crawford’s concept of “core repertory,” it synthesizes CCLI reports of song usage over a defined recent period (2000 to 2015) to identify a core group of songs for analysis, and derives a body of 83 songs. Using the lens of inaugurated eschatology developed in chapter 3, it concludes that elements of “not yet” are underrepresented in contemporary evangelical congregational song. Chapter 6 proposes practical ways that church leaders of worship can better represent these themes as they plan services for the health and sustainable growth of their churches. Chapter 7 summarizes each of the chapters, draws implications, and suggests areas for further research.