Thesis (M.A.)--Catholic Theological Union at Chicago, 1995. / Vita. Includes bibliographical references (leaves [54]-56).

Thesis (M. Div.)--Emmanuel School of Religion, 2005. / Vita. Includes bibliographical references (leaves 62-68).

Thesis (S.T.M.)--Trinity Lutheran Seminary, 2008. / Includes bibliographical references (leaves 114-123).

This thesis explores the relationship between feminists' use of inclusive language for the Trinity and their hermeneutical method in order to determine the viability of their method for theological construction. Chapter 1 describes the theological tradition out of which the feminist critique emerges, noting the intratextual approach that characterizes the hermeneutics of communication and the extratextual approach that distinguishes feminist socio-pragmatic hermeneutics. Chapter 2 elucidates the search for authorial intention and provides a criterion by which to evaluate the feminist hermeneutic. Chapter 3 analyzes feminist socio-pragmatic hermeneutics against the background of a hermeneutics of communication and the normativity of the Scriptures for theological reflection. Chapter 4 demonstrates how the intratextual approach, invariably, yields a truly biblical understanding of the Trinitarian name. Chapter 5 delineates the biblical-theological implications of the study.

Thesis advisor: Nancy Pineda-Madrid / This dissertation in the area of systematic theology examines wounds in the church, specifically two examples of systematic injustice that prevent the church from living into its mission to proclaim the Gospel and make present the reign of God on earth. I argue that the church is wounded, as most clearly evidenced by the wounds of racism and sexism. Ecclesiology must take seriously the reality of wounds in order to be church in credible and authentic ways. In order to deepen this examination, I utilize contemporary trauma theory as a tool to clarify the nature and dynamic of wounds. The overarching theme of trauma theory is woundedness, for the term “trauma” derives from the Greek term for wound. An originating trauma or wound continues to become known to the victim in the present and future, unable to be relegated to the past. As a result, it is essential for the church to attend to the site of the wound in order to uncover the truth contained in the wound rather than ignoring it. The church cannot fully be church if it neglects its own painful and uncomfortable wounds. Rather, in order for the church to embody its mission, it must attend to these insistent, important, and neglected wounds. The capacious ecclesiological work of Karl Rahner, when placed in dialogue with trauma studies, reorients ecclesial self-understanding. Rahner’s understanding of church as symbol and sacrament affirms paradoxical realities of the church, such as the church as sinful and holy. Rahner’s emphasis on the church as mystery has the capacity to hold the challenges articulated by trauma theory, for there is always more to the church than currently expressed. Rahner’s ecclesiology emphasizes the importance of the concrete as well as the transcendent, attending to the realities of wounds in the church while being attentive to the ongoing self-gift of God. Together, the contributions of trauma theory and Rahner’s ecclesiology illuminate ways to identify essential components of an ecclesial vision in the shadow of wounds. An ecclesial vision in the shadow of wounds must include lived experience, center the role of wounds, consider ecclesial authenticity, embrace paradox, and hold space for the revelatory nature of wounds. If ecclesiology fails to attend to the wounds of the church, our understanding and practice of the church will become distorted. The marks of the church as one, holy, catholic and apostolic are threatened when the wounds of the church are denied. By engaging in this ecclesiological method, wounds in the church can undergo a transfiguration to become post-Easter wounds, where their memory still exists but they cease to continue to harm the church. This dissertation argues that Roman Catholic ecclesiology must address its own institutional wounds in order to credibly embody its mission to make the reign of God present in the world, while living into the already-but-not-yet reign of God. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

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Thesis advisor: Andrew Prevot / Fr. Sergii Bulgakov (1871-1944) produced an extensive theological corpus exploring the concept of “Sophia” in Eastern Orthodox thought, practice, and spirituality. Writing from within the school of modern Russian religious thought, his “sophiology” has been the subject of controversy and misconception since his exile from the Soviet Union in 1922. Although there has been a renaissance of sorts in the 2020s of Bulgakov’s thought in Orthodox and ecumenical spaces, there has been little explicit treatment of his sophiology or its significance in shaping his dogmatic theology. The primary goal of this dissertation is to elucidate the concrete role of Sophia specifically within Bulgakov’s doctrines of the Trinity and creation. Tracking how Sophia operates in both her divine and creaturely roles within Bulgakov’s conception of the God-world relationship, the project demonstrates the essential role she plays not only in understanding Bulgakov’s dogmatic theology on its own terms but also in how one might consider retrieving Bulgakov for more constructive theological ends. To this end, the final chapters of the dissertation explore how Bulgakov’s theology creation is fundamentally shaped by his understanding of a sophianic Trinity while placing such sophiological conclusions into conversation with a constructive theology of the icon, French psychoanalytic philosophers Julia Kristeva and Luce Irigaray, and ecofeminism. In this way, the dissertation looks to Bulgakov’s use of Sophia as a potential source for the development of an Orthodox ecofeminist theology, critically and charitably exploring the feminine character of Sophia in Bulgakov, her relationship to the earth, “feminine” subjectivity, and the Eastern Christian iconographic tradition. Within his doctrines of Trinity and creation, Bulgakov discusses (1) the divine Sophia as the divine world, ousia of God, and her hypostatic relationship to the Father, (2) the hypostatsization of divine Sophia as the Son and the Holy Spirit, as well as her kenotic participation in both divine and creaturely worlds through the second and third divine persons, (3) how Sophia operates in the doctrine of creatio ex nihilo and how her presence shapes different definitions of divine and creaturely “nothing,” (4) Sophia, divine “femininity,” and her significance for theological anthropology, and (5) the connection between Sophia and “mother Earth” and humanity’s relationship to the organic world. Each of these points are treated in depth as the argument of the dissertation develops in the order of chapters. / Thesis (PhD) — Boston College, 2024. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

劉建安. / "2009年5月". / "2009 nian 5 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 48-50). / Abstracts in Chinese and English. / Liu Jian'an. / 摘要 ABSTRACT --- p.II / 論文綱目 --- p.III / Chapter 1. --- 引言 --- p.1 / Chapter 2. --- 回顧：以「香港婦女基督徒協會」作為本土推動婦女神學的典型（年報資料） --- p.3 / Chapter 2.1 --- 「女協」的源起 --- p.3 / Chapter 2.2 --- 架構 --- p.4 / Chapter 2.3 --- 會員情況 --- p.4 / Chapter 2.4 --- 其使命與目標 --- p.5 / Chapter 2.5 --- 限制與衝突 --- p.5 / Chapter 2.6 --- 經濟情況 --- p.7 / Chapter 2.7 --- 進或退 --- p.8 / Chapter 2.8 --- 「變」與「不變」 --- p.11 / Chapter 2.8.1 --- 女協的「不變」-不斷地做婦女神學反省 --- p.12 / Chapter 2.8.2 --- 女協的「變」-行動策略 --- p.13 / Chapter 2.9 --- 小結 --- p.14 / Chapter 3. --- 「女協」與「同行者」在「自耕地」的相遇（女協通訊） --- p.16 / Chapter 3.1 --- 進路 --- p.16 / Chapter 3.2 --- 接受訪問 --- p.16 / Chapter 3.3 --- 對外演講 --- p.18 / Chapter 3.4 --- 特別片段 --- p.20 / Chapter 3.5 --- 小結 --- p.27 / Chapter 4. --- 「女協」羣體的論述 --- p.29 / Chapter 4.1 --- 《釋》的源起 --- p.29 / Chapter 4.2 --- 《釋》- 香港婦女神學的起點 --- p.30 / Chapter 4.2.1 --- 從普世到香港的婦女神學 --- p.31 / Chapter 4.3 --- 《釋》的婦女神學 --- p.32 / Chapter 4.4 --- 「婦運」與「婦神」 --- p.37 / Chapter 4.5 --- 「女協」10年回顧 --- p.39 / Chapter 4.6 --- 「女協」十年之後 --- p.41 / Chapter 5. --- 總結 --- p.45 / 附錄 --- p.47 / 參考書目 --- p.48