No description available.

Thesis (M.A.)--University of Puerto Rico, Mayagüez Campus, 2004. / Printout. Includes bibliographical references (leaves 192-202).

This dissertation explores theologies of suffering through engagement with five theologians from across fifteen centuries of the Christian tradition: Gregory the Great, Julian of Norwich, Jeremy Taylor, C.S. Lewis and Ivone Gebara. It uses a typological method to examine the types of responses that are advocated by each theologian, and the relation of their responses to five theological touchstones: Humanity, Sin and Evil; God’s Providence; Salvation; Christ; and Eternal Life. The Introductory Chapter provides an exploration of the definitions and etymologies of suffering and grief; a description of the typological method; an examination of notable relevant literature; and an introduction to the five thinkers. Chapter One is an examination of the life and writings of the 6th century pope Gregory the Great, with particular focus on The Book of the Pastoral Rule and Moralia. Gregory understands suffering to be a discipline sent by God to the faithful. Chapter Two is an examination of the life and Revelations text of the 13th century English mystic Julian of Norwich, who focuses on the reward God desires to give those who suffer. Chapter Three is an examination of the life and writings of 17th century Anglican bishop Jeremy Taylor, with particular focus on Holy Living and Holy Dying. Taylor places an emphasis on the lifelong practice of faithfulness in preparation for death. Chapter Four is an examination of the life and writings of 20th century Anglican theologian and author C. S. Lewis, with particular attention to The Problem of Pain, The Chronicles of Narnia, A Grief Observed, and Letters to Malcom. Lewis offers the example of one who is willing to engage with the depth of his grief and to question God on his road to acceptance. Chapter Five is an examination of the life and writings of contemporary Brazilian, feminist and liberation theologian Ivone Gebara, with particular focus on her book Out of the Depths and her engagement with Latin American author Isabel Allende. Gebara questions traditional understandings of suffering, as well as when suffering is to be accepted and when suffering is unjust and should be combated. The Concluding Chapter constructs a contemporary theology of suffering drawing on the insights and wrestling with the challenges raised by the varying perspectives of the five theologians. The goal is to provide a hopeful and nuanced way of thinking theologically about suffering for contemporary Christians. The contemporary theology affirms the importance of the call, found in Gebara, to combat unjust suffering through acts of love and mercy, while also affirming that acceptance of the reality of endemic suffering, found in all five theologians, can provide one with opportunities to grow spiritually, live more faithfully and to experience the blessings in the midst of suffering that are a foretaste of heavenly bliss.

Notre recherche porte sur la théologie mystique chez Grégoire de Nysse et effectue une relecture de la mystique du Nysséen à partir de deux thématiques capitales dans l’œuvre de ce dernier : la thématique gnoséologique et la thématique érotique. Au cours de cette étude, nous montrons la place considérable de la gnôsis dans l’œuvre grégorienne et nous redéfinissons le statut de celle-ci dans l’ascension de l’âme vers Dieu en lien étroit avec l’amour. Cet amour, désigné par l’érôs, constitue le double mouvement de l’expérience mystique et se définit comme l’érôs de Dieu pour l’homme (l’incarnation du Christ) et l’érôs de l’homme vers Dieu (la divinisation de l’homme). Cette conception de l’érôs résulte à la fois d’une continuité et d’une discontinuité par rapport à l’héritage philosophique grec, dans une relation qui nous invite à redéfinir la théologie comme généalogie. À partir de cette aventure érotique entre Dieu et l’homme, Grégoire établit une relation intrinsèque entre foi et raison et pose les fondements d’un dialogue véritable entre théologie et philosophie puisque, selon lui, la véritable ascension mystique ne saurait être détachée de la démarche gnoséologique, elle-même étroitement liée à l’expérience érotique. Ainsi la mystique, fondée sur la gnôsis et l’érôs, redéfinit-elle la théologie comme mystique. / This piece of research into Gregory of Nyssa’s mystical theology provides a rereading of Gregory’s mysticism, based upon two leading themes in his work: gnoseology and eros. The study demonstrates the considerable space Gregory gives to gnôsis in his work, and redefines the role it plays in the soul’s ascent to God, which is closely connected with love. This love, designated as erôs, constitutes the dual movement of mystical experience, and is defined as the erôs of God for human beings (incarnation of Christ) and as the erôs that draws human beings towards God (divinisation of humanity). Such a conception of erôs is both continuous and discontinuous with the Greek philosophical tradition, a relation that invites a redefinition of theology as genealogy. On the basis of this erotic adventure between God and humankind, Gregory establishes an intrinsic relation between faith and reason, and lays the foundations of a genuine dialogue between theology and philosophy. For according to him, authentic mystical ascent cannot be detached from the gnoseological process, which, in turn, is closely linked to erotic experience. In this way, a mysticism founded on gnôsis and erôs leads to a redefinition of theology as mysticism.

Annotation: This masters thesis deals with prominent figure of the Pope Gregory the Great (540-604), whose life and especially pontificate became a model for many of his successors as well as for the overall direction of the Roman Church. Despite the indisputable authority of the Pope there is no full consensus about its meaning or some of its steps. The aim of this work is as faithful as possible to capture his life, the concept of the Church and political activity. The work will not appreciation of Gregory's theological concept, but rather to capture its political and organizational-legal approaches to fulfilling idea of the power of the papacy. The work will be primarily based on sources which Gregory himself left behind, which will primarily reflected his correspondence. They will use other historical sources as well as secondary literature. A method of processing work will consist in the logical analysis of the sources, comparison with literature secondary and subsequent summary and evaluation.

Thesis advisor: Jane E. Regan / The Eastern Fathers through the centuries affirm that askesis—struggle and training in spiritual life—is integral to Christian growth, life, and maturity. It is a part of the Church’s basic mindset regarding growth in life in Christ. Within the US Orthodox Christian Education (OCE) field, however, no substantial treatment of this theme exists. The place of a discussion of askesis within OCE requires that one perceive how vitally and expansively the Orthodox Church understands this theme. Clearing lesser things from the heart, preparing room for divinity, learning to turn the eyes of the heart toward Christ, and to fix them on Him in all things are all vital to acquiring the Holy Spirit, whose fruit in us proclaims and brings about the Gospel of Jesus Christ. Christian witness presupposes fruit, while fruit is born of divine indwelling. Yet, as Gregory of Nyssa affirms, grace “does not naturally frequent souls which are fleeing from salvation.” We must engage. If spiritual maturity is important to the Church’s witness, then, so is developing maturity. In this way, askesis is integral to the mission of the Church. The Eastern Fathers understand this training in expansive ways. While askesis can indicate a subset of specific practices (vigils, fasting, chastity, etc.) in a larger sense it indicates active formation in spiritual life in general. Various Fathers affirm things as diverse as prayer, marriage, faith, childrearing, and patient endurance of suffering as opportunities for askesis. Since askesis is vital to Orthodox Christian life and faith, and given the gap in coverage, this study explores the theme, in three steps. First, after surveying recent OCE engagements with askesis, it considers in depth the spiritual anthropology and ascetical teaching of a relatively early figure, Gregory of Nyssa. Second, it explores three themes from the Byzantine period that display some of the Church’s broader, more settled sensibilities regarding askesis, namely, 1) the centrality of Jesus Christ in developing virtue and maturity; 2) the importance of the Church and Sacraments for spiritual growth; and 3) how material creation figures in spiritual life. Third, the study turns to the voices of more recent elders as they convey the Church’s expansive understanding of askesis. Again, three themes are developed: 1) how each and every aspect of human nature must be formed in Christ; 2) how, in God’s providence, the entire arena of life provides opportunities for Christian development; and 3) the ascetic character of an Orthodox Christian vision of education. This study is not a historical work of Christian spirituality, a history of the development of ascetical theology, or a comprehensive summary of its theme. Rather, it seeks to specify key elements of the developmental path to freedom in Christ proclaimed by the Orthodox faith, and to argue for their wisdom and fruitfulness. It aims to be a useful tool for those engaged in the task of forming the faithful. A final chapter summarizes implications in this regard. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

Thesis (Ph. D.)--University of Oregon, 2003. / Includes vita and abstract. Includes bibliographical references (leaves 299-309). Also available for download via the World Wide Web; free to University of Oregon users.

<p>Against the dominant contemporary options of usefulness and disinterestedness, this dissertation attempts to display that beauty is better--more fully, richly, generatively--described with the categories of fittingness and gratuity. By working through texts by Gregory of Nyssa, this dissertation fills out what fittingness and gratuity entail--what, that is, they <italic>do</italic> for beauty-seekers and beauty-talkers. After the historical set-up of the first chapter, chapter 2 considers fittingness and gratuity through Gregory's doctrine of God because Beauty, for Gregory, is a name for God. That God is radically transcendent transforms (radicalizes) fittingness and gratuity away from a strictly Platonic vision of how they might function. Chapter 3 extends such radicalization by considering beauty in light of Christology and particularly in light of the Christological claims to invisibility, poverty, and suffering. In a time when beauty is wending its way back from an academic exile enforced by its associations with the `bourgeois,' such considerations re-present beauty as deeply intertwined with ugliness and horror. Chapter 4 asks how it is a person might perceive such beauty, which calls for pneumatological and anthropological reflections on Gregory's doctrine of the spiritual senses. The person who sees beauty rightly, for Gregory, is the person who is wounded by love.</p> / Dissertation

This study is a description of the meanings pre-service teachers and their instructor (myself) gain in the experience of learning to teach in an Aboriginal Teacher Education Program (SUNTEP). Using stories of teaching, oral and written, we searched together for the essence of teaching in a journey of selfawareness and a journey of discovering what it means to be human. We storied, restoried and reflected on our experiences as we lived our lives and made new meanings about who we are and who we want to be as teachers.<p> In this research project, I present stories given to me by my nine participants (third-year/pre-intern students) in their teaching autobiographies and and our oral storytelling sessions. To describe the knowledge I gained in receiving my students' stories, I combined their individual stories into collective narratives. I lived and relived my students' experiences, as told to me through story, and wrote their stories as collective narratives to represent the collective knowledge we gained as a community. The collective narratives are not meant to romanticize the lives of my students. Theirs are not lives without conflict. I know my students as unique individuals with many different experiences. The collective narratives are descriptions of their collective knowledge as told through story.<p> Storytelling honours the ways of Aboriginal learning. The design of this study was influenced by the belief that all learning begins and ends with the spirit. I honour this tradition by using Cajete's visioning cycle (Look to the mountain: An ecology of Indigenous education, 1994) as my pathway. Each chapter, one through nine, follows this cycle which begins and ends with a vision, the centering place where the "soul of the dream" is honoured. The visioning cycle is an inward journey and each stage is a step towards learning what it means to be human and the importance of relationship to self, others and the world. Cajete's visioning cycle allowed me to be passionate about my learning, to make meaning through my heart and my mind, to respect the spirit that moves us and to honour and respect the ways of knowing of the people I teach and learn from. In this research, I find a new value for story in teacher education. Through the telling of personal stories of experience, student teachers and their instructors negotiate for new meanings of what it means to teach and new meanings of the qualities they hope to possess as teachers. Nel Noddings, in her research, discusses the power and importance of "relationship" to self and to others. We are who we are in our relations with others. In a journey of selfawareness and in the giving and receiving of stories as pedagogy in teacher training, the importance of compassion, humility, courage, hope and love has new meaning.<p> You, the reader, will bring different experiences and new meanings as you read this research story. Like my students and me, you will create a new collective story.

A number of models of nature incorporate dimensions beyond our observed four. In this thesis we examine some examples and consequences of classical instabilities that emerge in the higher-dimensional theories of gravity which can describe their low energy phenomenology. <br /><br /> We first investigate a gravitational instability for black strings carrying momentum along an internal direction. We argue that this implies a new type of solution that is nonuniform along the extra dimension and find that there is a boost dependent critical dimension for which they are stable. Our analysis implies the existence of an analogous instability for the five-dimensional black ring. We construct a simple mode of the black ring to aid in applying these results and argue that such rings should exist in any number of space-time dimensions. <br /><br /> Next we consider a recently constructed class of nonsupersummetric solutions of type IIB supergravity which are everywhere smooth and have no horizon. We demonstrate that these solutions are all classically unstable. The instability is a generic feature of horizonless geometries with an ergoregion. We consider the endpoint of this instability and argue that the solutions decay to supersymmetric configurations. We also comment on the implications of the ergoregion instability for Mathur's 'fuzzball' proposal. <br /><br /> Finally, we consider an interesting braneworld cosmology in the Randall-Sundrum scenario constructed using a bulk space-time which corresponds to a charged AdS black hole. In particular, these solutions appear to 'bounce', making a smooth transition from a contracting to an expanding phase. By considering the space-time geometry more carefully, we demonstrate that generically in these solutions the brane will encounter a singularity in the transition region.