In this study, we reviewed the literature concerning the problem(s) of evil and found that, while there is a consensus that the logical problem of evil as raised by J. L. Mackie has been successfully addressed by Alvin Plantinga’s “Free Will Defense,” the evidential problem of evil as argued by William Rowe has yet to be resolved. The various solutions suggested by recognized scholars (e.g., John Hick and Richard Swinburne) have not met with broad acceptance. Most of the efforts to resolve the problem have been focused on Rowes’ factual premise (i.e., there are gratuitous evils). This approach has been fraught with difficulties and uncertainties as the determination of “gratuitousness” may be “beyond our ken.” Instead, this research aims to challenge Rowe’s theological premise (i.e., God prevents all gratuitous evils) by supplying a morally justifying reason (i.e., “tough-love) for God to exist in the presence of evil (gratuitous or otherwise). We also endeavor to stay within the bounds of Christian orthodoxy in affirming that God is omnipotent, omniscient, omnipresent, and the omnibenevolent creator of the universe. As Rowe insisted on keeping the discussion within the narrow confines of Restricted Standard Theism (i.e., an Omnigod creator without other religious claims), in the section for non-theists, we introduce a “Tough-love Proposal” that does not rely on biblical or religious literature. As humans deny God’s existence, God lets them go their own way (resulting in good and evil) and in “tough love,” waits patiently for them to respond to his message of salvation as proclaimed by the Church and the Holy Spirit. The evils in this world (gratuitous, excessive, horrendous . . .) are strictly the results of people living independently from God. Rowe’s argument that the presence of “gratuitous” evils makes God’s existence improbable is answered by the commonsense notion of “tough love” as often used in the restoration of broken relationships. The numerous requirements advocated by scholars for a “successful” theodicy are shown to be met by the “Tough-love Proposal,” using findings from other fields of knowledge (e.g., economics, psychology . . .). As God does not act in the same way toward believers and non-believers, in the section for theists, following the historical-grammatical method of hermeneutics (i.e., interpretation using lexical data, grammatical data, historical and cultural backgrounds, near and broader contexts), we apply Christian Scriptures and show that God promises that “all things work together for good to those who love God” (Romans 8:28), thus negating the possibility of gratuitous evils in (faithful) believers’ lives. The question raised by theists and non-theists concerning the creation of humans with “free will and no possibility of sinning” is answered by the “simplicity” of God, logically preventing him from creating a creature sharing the divine impeccability. Additionally, we propose some theories concerning the “world of death” (i.e., our world with the “survival of the fittest”) and the world of life (i.e., a new heaven and a new earth). In God’s sovereignty, we are free to choose the world/path that we desire. / Thesis (PhD)--University of Pretoria, 2020. / Church History and Church Policy / PhD / Unrestricted

Thesis (Ph.D.)--Boston University / The problem of this dissertation is to survey interpretively Taylor's writings concerning the New Testament in order to assess his major contributions to New Testament studies. The method of survey and appraisal precludes hazarding a premature conclusion as to what may eventually be his most enduring contribution. This study is a pioneering effort. Nothing of a similar nature covering Taylor's work is known to exist. It has been undertaken with the permission of Dr. Taylor. The method is that of library research. It involves three major stages. First, following a sketch of Taylor's professional career (Chapter II), Chapter III ("Taylor's Biblical Methodology") investigates three of his basic presuppositions -- the relationship of God and history, the nature of the Scriptures, and the goal of N.T. study -- and ten of his highly characteristic formative conclusions (i.e., "interpretation need not imply distortion"). Secondly, Chapter IV surveys Taylor's writings in order to establish the areas of his most evident contribution. Thirdly, in Chapter V five areas of emphasis--Synoptic criticism, form-criticism, Soteriology, life of Jesus research, and Christology--are examined over against a selectively determined background of contemporary N.T. scholarship. Chapter VI summarizes the conclusions of this study. The degree of contribution is assessed according to a finding of either a "possible" (lower probability resulting from more apparent vulnerabilities and less scholarly acceptance) or a "probable" contribution [TRUNCATED]

Thesis advisor: Boyd Taylor Coolman / In the life of Christ—from his humble birth to his horrific death—Francis of Assisi saw nothing less than the full revelation of God. In this dissertation I study how Francis’s impulse toward the historical dimension of the incarnation finds theological expression among Paris’s first generation of Franciscan theologians as represented in their Summa halensis. I argue that the Franciscans’ attention to the historical character of the incarnation facilitates a christology that unites and integrates speculative and practical theological concerns. Speculatively, the Summa halensis prioritizes the full integrity of Christ’s humanity without compromising the existential dependence of that humanity on the Word who assumes it; practically, the Summa halensis grounds the salvific efficacy of Christian penitential practices in the salvific quality of the entire trajectory, and not just the final moments, of Christ’s life. This study, then, offers grounds for a reappraisal of the Summa halensis as a hitherto unrecognized inflection point for the development of scholastic christology, as an early instance of scholastic theology’s tendency to integrate the speculative with the practical. / Thesis (PhD) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis advisor: Boyd Taylor Coolman / Many vaunt the Summa halensis, conceived but not drafted entirely by Alexander of Hales, for its aesthetics. Few, however, read the text’s aesthetics theologically—as a teaching about God. This dissertation argues that Alexander’s aesthetics are deeply and inexorably theological. It takes as its keystone a passage in which Alexander identifies beauty with the “sacred order of the divine persons.” If beauty be a trinitarian structure instead of a divine attribute, then we should find beauty where we find Trinity. This dissertation trawls the massive Summa halensis for trinitarian beauty. And it finds beauty nearly everywhere. The result is a study of Alexander’s aesthetics that appreciates beauty beyond the constricted limits and categories of modern aesthetics. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

As the theme of the study indicates the study is a narrative study seeking to respond to two of the major challenges which congregations are facing within the context of ministry, namely postmodernity and globalization. After seeking a fuller description of these two challenges I sought a theological orientation within such a context (postmodern global village) as well as an ecclesiological praxis that could be transformative and redemptive within such a context. I believe to have found in the narrative orientation an appropriate way for doing theology in the postmodern context. The narrative orientation will guide the story of this study within four movements, namely descriptive theology (stories of need), historical theology (texts and tradition), systematic theology (re-authored story of the past) and lastly strategic practical theology (imagined story of the future). The climax of this journey (story) is in the fusion of horizons between the theory-laden questions of descriptive theology and the historical texts of the Christian faith within the narrative orientation of the study. I discovered that truly transformative and redemptive praxis is only possible within language communities (narrative communities). These narrative communities cannot exist in isolation, but are continuously confronted and relativised by the stories of other communities in the global village and therefore these language communities need to be open to the fragmentation and pluralism of the global village, otherwise they will not be able to respond to the reality of the globalization and postmodernity. The narrative communities needed a story (sacred story) that did not deny the reality of fragmentation and pluralism, but could incorporate this reality into its story. I found this story in the story of the cross and therefore refer to the narrative communities as communities of and under the cross of Christ. These ideas formed the basis for a transformative praxis within a specific congregation, namely Pastoral Redemptive Communities. The journey within these four movements was a critical journey in dialogue with other disciplines (economics, philosophy, psychology and sociology) and I tried to defend and describe my journey within the parameters of validity claims thereby opening the study for further dialogue. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted

<p>  </p> <p>This dissertation is the first comprehensive biography and study of Richard Allestree. Allestree was a soldier, spy, professor, theologian, a survivor of the plague (1665) and Great Fire (1666) of London, and supposed author of the best-selling Protestant classic, <em>The Whole Duty of Man </em>(1658). Throughout his life, Allestree attempted to protect those institutions through his voice, vocation, and violence. His work contributes to our understanding of the dilemmas faced by the late seventeenth-century clergy, caught between the secular rationalism of the Enlightenment and the wild enthusiasm of Protestant dissenting groups. Using his positions of power and influence, he sought to make Christianity accessible to “the meanest of reader,” moving away from perceptions of a rigid faith and seeking to make Christianity a vibrant, active belief in the lives of everyday people. This work presents a finalized canon of the works of Richard Allestree using new tools in digital humanities. Implementing statistical analysis from data gathered from his personal library at Christ Church, Oxford, clerical records, and marginalia, this dissertation settles the three hundred- and sixty-five-year dilemma of Allestree’s uncertain authorship.</p>

No description available.

Cette étude tend à étayer deux hypothèses : 1. La dévotion chrétienne à la Trinité Dieu un en trois Personnes doit sa fortune en Occident continental à la promotion qui lui a été réservée par l'Eglise carolingienne sous l'influence d'Alcuin. 2. Les débats théologiques à forte connotation trinitaire de la fin du 8e siècle, la querelle des images, la condamnation de ladoptianisme et la défense du filioque ont retenu lattention de Charlemagne, lont sensibilisé au danger que représentaient les divergences doctrinales pour lunité politique du royaume et lont finalement convaincu dassumer personnellement une part de la mission de prédication dévolue aux clercs. Ce travail se veut une histoire de la théologie franque ; une synthèse qui mette en exergue la subtile influence de la connaissance de Dieu sur la politique internationale de la fin du 8e siècle. Il propose une mise au point sur la place réellement dévolue au roi des Francs dans les débats théologiques et dans la propagation de la doctrine chrétienne à lheure de lunification du royaume, ainsi quune analyse des conséquences politiques et ecclésiologiques de l'adhésion franque à la position doctrinale de lévêque de Rome. Lenquête menée sur le rôle dévolu à Charlemagne dans les débats théologiques souvre sur un retour aux fondements religieux de la monarchie carolingienne. Au vu des conclusions les plus récentes relatives à lhistoriographie franque de la seconde moitié du 8e et du premier quart du 9e siècle, cette étude tend à rejeter catégoriquement lidée du sacre de Pépin par Boniface en 751. Elle propose de voir dans lonction conférée, en 754, par le pape Etienne II à Pépin et à ses deux fils la symbolique dune protection spirituelle accordée à la veille dun départ en campagne contre les Lombards. Les actes des conciles carolingiens attestent quaucun roi des Francs ne se prononça en matière doctrinale avant la dernière décennie du 8e siècle. Charlemagne ne peut revendiquer le titre de théologien ; jamais, dailleurs, il na prétendu être lautorité doctrinale de lOccident. Largement influencé par Alcuin, il sest, néanmoins, peu à peu imposé comme un roi prédicateur (rex praedicator). La chronologie de la querelle adoptianiste met en exergue linterpénétration des trois débats théologiques dès la fin de lété 792. Ces controverses éclatèrent à la veille de lan 800 qui devait, selon les calculs de Bède le Vénérable, coïncider avec lavènement du « Temps de lEglise » fixé en lan 6000 (AM). Ce contexte millénariste a probablement contribué à exacerber les querelles. Contrairement à ce qui a longtemps été affirmé, ladoptianisme ne peut être assimilé à lhérésie du patriarche dAntioche Nestorius qui, au début du 5e siècle, distinguait deux Personnes dans le Christ. Ladoptianisme est une tentative de sauvegarde du monothéisme trinitaire. Les théologiens espagnols de la fin du 8e siècle portaient laccent sur lhumanité du Christ, qualifié dadopté, comme instrument de la Rédemption, en distinguant la mission de lHomme-Jésus de celle du Verbe. Les Francs et la papauté nont pas compris ou pas voulu comprendre que, dans ce modèle christologique, les termes adoptivus et adoptio n'ont pas d'équivalence avec ceux d'assumptus ou d'assumptio. Ils ont refusé dadmettre que le terme adoption désigne le résultat de la kénose fait que le Verbe se soit vidé de sa divinité pour se remplir dhumanité plutôt que la création dun lien artificiel de filiation. Cette recherche concède au concile de Ratisbonne (792) une place bien plus grande que celle qui lui est traditionnellement réservée dans lhistoire tant politique que religieuse du royaume franc ; sans le synode de Ratisbonne, celui de Francfort (794) naurait pu être ce quil a été : le haut lieu de la manifestation des compétences des théologiens carolingiens. La méthode de réfutation des hérésies utilisée en Francia durant la dernière décennie du 8e siècle révèle lattachement des théologiens carolingiens à la tradition scripturaire, patristique et conciliaire garantie par lautorité romaine. Ces querelles témoignent du souci de Charlemagne dimposer son Eglise parmi les plus hautes instances doctrinales en soulignant toute la faiblesse de linterprétation orientale ou byzantine des écritures. Le roi entendait incontestablement affranchir définitivement lEglise franque de lautorité théologique de lempereur dOrient, seul domaine dans lequel Byzance pouvait encore prétendre prévaloir contre lOccident. Les campagnes franques déradication de la doctrine adoptianiste dans le Sud de lEurope furent brutalement interrompues à la suite des tractations diplomatiques menées, à la cour franque, par les ambassades du roi des Asturies en vue denrayer les ambitions expansionnistes carolingiennes dans la péninsule ibérique. Ces événements offrent une autre preuve de la récupération des questions doctrinales à des fins politiques. Ces querelles contribuèrent au renouvellement et au développement de la pensée théologique en Occident. Elles dynamisèrent le processus de formation des prêtres et encouragèrent lenseignement et la mémorisation du Credo trinitaire en gage dadhésion à la foi chrétienne, premier critère dappartenance à lEmpire franc et chrétien, né le 25 décembre 800.