Thesis (doctoral)--Universität, Bonn, 2006. / Includes bibliographical references (p. [287]-300) and register.

In the past forty years, there has been an unprecedented explosion of theological writings regarding the place of the nonhuman creation in ethics. The purpose of this dissertation is to propose a taxonomy of four paradigms of eco-theological thought that will categorize these writings and facilitate the identification, situation, and constructive development of the paradigm of cosmocentric transfiguration. This taxonomy takes shape within the tensions of three theological foundations: cosmology, anthropology, and eschatology. These tensions establish two categorical distinctions between, on the one hand, conservation and transfiguration, and, on the other, anthropocentrism and cosmocentrism. The variations within these poles yield the four paradigms. <br>The first paradigm is anthropocentric conservation, represented by Thomas Aquinas. It maintains that humanity bears an essentially unique dignity and eschatological telos that renders the nonhuman creation resources for human use in via toward that telos. The second is cosmocentric conservation, represented by Thomas Berry. It maintains that humanity is part of a cosmic community of intrinsic worth that demands protection and preservation, not human manipulation or eschatological redemption. The third is anthropocentric transfiguration, represented by Orthodox theologians such as Dumitru Staniloae. It maintains that humans are priests of creation charged with the task of recognizing the cosmos as the eternal sacrament of divine love and using it to facilitate communion among themselves and with God. The fourth is cosmocentric transfiguration, represented by both Jürgen Moltmann and Andrew Linzey. It maintains that humans are called to become proleptic witnesses to an eschatological hope for peace that includes the intrinsically valuable members of the cosmic community. <br>Cosmocentric transfiguration, while under-represented and underdeveloped, provides a unique opportunity to affirm both scientific claims about the nature of the cosmos and the theological hope for redemption. In addition, it offers a powerful vision to address the current ecological crisis with regard to humanity's relationship to both individual nonhuman life forms and the cosmos at large. This vision calls for humans to protest the mechanisms of death, suffering, and predation by living at peace, to whatever extent context permits, with all individual creatures while at the same time preserving the very system they protest by protecting the integrity of species, eco-systems, and the environment at large. These findings warrant further research regarding the viability of cosmocentric transfiguration, in particular its exegetical warrant in scripture, its foundations in traditional voices of Christian thought, its interdisciplinary potential for integration of the sciences, and its internal coherency. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

This dissertation explores the way Jurgen Moltmann's biblical hermeneutic informs his salvation-historical approach to ecological theology. Coming from the post-Barthian camp of German Protestant theology, Moltmann has inherited Karl Barth's theological critique of the technological-scientific spirit of modernity. Moltmann differs from Barth, however, in the fact that his underlying preoccupation with the question of theodicy leads him to interpret Barth's theological critique of modernity from within the perspective of modernity's victims. This he accomplishes by retrieving the biblical tradition of eschatologia crucis. Moltmann's political hermeneutic of scripture, which he develops on the basis of the eschatologia crucis, vindicates his salvation-historical approach to nature by offering a substantial critique of the modern techno-scientific spirit. Furthermore, it enables Moltmann's ecological theology to put the crisis of modernity within the broader horizon of the problem of radical evil, thereby offering a profounder hope for the liberation of the suffering creation called for by the WCC theme "Justice, Peace, and the Integrity of Creation."

Text in German with German and English summaries / Die Pneumatologie ist ein aktuelles und insbesondere für die ökumenische Theologie entscheidendes Thema geworden. Die „Geistvergessenheit“ tritt immer mehr in den Hintergrund und schafft dadurch freien Raum für den noch nicht abgeschlossenen Prozess der „Wiederentdeckung des Heiligen Geistes“. Für eine missionale und gesellschaftsrelevante Theologie steht dabei immer wieder die Frage einer Verhältnisbestimmung zwischen Gott-Kirche-Gesellschaft im Fokus. Aus der Perspektive der Pneumatologie fehlen aber noch weitgehend Untersuchungen. Diese Arbeit will daher einen Beitrag leisten zur Diskussion, a) wie in der Theologie von Jürgen Moltmann – und im Vergleich dazu in der pfingstlichen Theologie der Gegenwart – Geist-Kirche-Gesellschaft aufeinander bezogen werden und zu welchem Ziel, und b) worin die Stärken und Schwächen des jeweiligen Ansatzes liegen und welche Konsequenzen daraus gezogen werden können. Durch den Vergleich der Modelle dieser zwei führenden Impulsgeber entsteht eine gute Grundlage für die Diskussion, wie das Verhältnis oder allenfalls die Wechselwirkung zwischen Geist, Kirche und Gesellschaft formuliert werden könnte. / Pneumatology became an ongoing and relevant topic, especially for the ecumenical theology. „The oblivion of the Spirit“ recedes to a large extend into the background and thus makes space for the process that has not yet been fully completed, that is to say, the „rediscovery of the Holy Spirit“. For a missional and socially relevant theology, the focus is again and again on the question of defining the relationship between God, Church and Society. From a pneumatological point of view the investigations are greatly lacking. Therefore, this paper intends to contribute to the discussion of a) how in Jürgen Moltmann’s theology – and in comparison to it in the current Pentecostal theology – Spirit, Church and Society relate to each other and to what purpose; and b) what are the strengths and weaknesses of each approach and which consequences can be drawn from them. By comparing the models of these two leading initiators, there occurs a solid basis for a discussion of how to define the relationship, or at best, the interplay between Spirit, Church and Society. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Made available in DSpace on 2013-08-07T19:11:16Z (GMT). No. of bitstreams: 1 000410456-Texto+Completo-0.pdf: 581375 bytes, checksum: 27bfe744c345bf771bb4e4a3f2431e0a (MD5) Previous issue date: 2009 / Dissertation submitted to the Master's in theology on the theological roots of environmental crisis and the need for renewal of paradigms for their understanding, from the thought of Jürgen Moltmann. It is characterized as the modern time of rupture between human beings and nature. Breaks down the values of fullness and paradigms of modernity and its consequences for the planet. It criticizes the models of person, science and society developed from the modern Western Europe. Search is a redemption of the Judeo-Christian tradition sabbatical as a possibility for planetary relations. Reproduces itself the image of the Trinitarian God as Creator image for humans. It is proposed to overcome the individualism of a human identity and relational overrun by knowledge of science instrumental participatory. It is said to love the enemy of society as a possibility for a society in pact. / Dissertação apresentada ao Mestrado em Teologia sobre as raízes teológicas da crise ambiental e a necessidade de renovação de paradigmas pra seu entendimento, a partir do pensamento de Jürgen Moltmann. Caracteriza-se a modernidade como tempo do rompimento entre o ser humano e a natureza. Analisa-se os valores e paradigmas de plenitude da modernidade e suas conseqüências para o planeta. Critica-se os modelos de pessoa, ciência e sociedade desenvolvidos a partir da modernidade ocidental européia. Busca-se um resgate da tradição sabática judaico-cristã como possibilidade para as relações planetárias. Retoma-se a imagem trinitária do Deus Criador como imagem para o ser humano. Propõe-se a superação do individualismo por uma identidade humana relacional e a superação da ciência instrumental pelo saber participativo. Afirma-se a sociedade do amor ao inimigo como possibilidade para uma sociedade em pacto.

Made available in DSpace on 2013-08-07T19:11:17Z (GMT). No. of bitstreams: 1 000436921-Texto+Completo-0.pdf: 876008 bytes, checksum: 918b49280d31c0ae6ba7ba8203bc573a (MD5) Previous issue date: 2011 / This dissertation examines the impact of the Internet in the conception of the person of Jesus Christ among Catholic youth of Rio Grande do Sul, constructing a dialogue with the thought of the Theologian Jürgen Moltmann. To this end, it presents a qualitative study with focus groups interviews with young Catholics in four cities of Rio Grande do Sul. Initially, the article traces the christological itinerary of Moltmann, highlighting their his theology from the dimension of hope, emphasizing the Christopractice. It then it presents the characteristics of the digital age as well as the characteristics of the present generation youth. It also presents the epistemological assumptions that guide the work. The methodological procedures are the following: focus group as a technique; the audience researched; the inerpretation follows de lines of the methodological framework of depth hermeneutics, that serves as a broad framework in the analysis of symbolic forms of communication. The data are systematized and categorized, and are interpreted according to the pressuppositions of the Christology in messianic dimensions of J. Moltmann, trying to answer the question: who is Jesus Christ for us today? / Esta dissertação analisa o impacto da internet na concepção de Jesus Cristo entre jovens católicos do Rio Grande do Sul, construindo um diálogo com o pensamento do *teólogo Jürgen Moltmann. Para tal, apresenta-se uma pesquisa qualitativa com jovens católicos em quatro cidades do estado. Inicialmente, o texto traça o itinerário cristológico de Moltmann, destaca a teologia a partir da dimensão da esperança, dando ênfase à cristoprática. Em seguida, o presente trabalho caracteriza a era digital, assim como dos jovens desta geração. Os procedimentos metodológicos são detalhados: a técnica do grupo focal, o público pesquisado e o referencial metodológico da Hermenêutica de Profundidade, que serve como um enquadramento amplo na análise de formas simbólicas de comunicação. Após, os dados são sistematizados e categorizados, para serem relacionados com a cristologia em dimensões messiânicas de J. Moltmann, a fim de responder à questão: quem é Jesus Cristo para os jovens católicos hoje?

This dissertation focuses on the notion of the Kingdom of God in Jürgen Moltmann’s eschatology. The notion of the Kingdom of God is understood in many different ways, most of which bears very little relevance to secular life. The problem is therefore created of people either denying the existence of such a Kingdom (because of its deemed irrelevance) or emphasising the Kingdom to such an extent that the problems confronting life are ignored. It is the hypothesis that Moltmann puts forward an understanding of the Kingdom of God that is relevant to our daily existence. The notion of the Kingdom of God serves as an underlying theme in most, if not all of Moltmann’s works. Having suffered tremendously himself, Moltmann seeks to understand the Kingdom of God as not being purely metaphysical, but a way of living that can enhance our experience of the entire cycle of life. This is a literature study, using Moltmann’s book “The Coming of God: Christian eschatology” as the main source. Each chapter in this dissertation focuses on one section of this theological work, evaluates the progression of theological argument considering Moltmann’s other works and then seeks an existential understanding of the point using the South African context. Moltmann’s argument starts with Personal eschatology and proceeds to Historical eschatology, Cosmic eschatology and lastly, Divine eschatology. One therefore finds a natural growth in his argument, seeking the relationship between the immanence and transcendence of God. In order to confirm the hypothesis, this dissertation considers the various understandings of the concept of the Kingdom of God in light of the human views on life, death, history and creation. An exclusively transcendent God is proven to be unable to establish a reign in any of these human experiences, rendering the notion of the Kingdom of God irrelevant. A purely immanent God, on the other hand, also creates an irrelevant Kingdom, being proven to be limited by the confines of human thought and experience. The search in this dissertation is for an understanding of God and of God’s Kingdom that will neither deny the divinity of God nor will see the context of life as too finite to be included in the Kingdom of God. It is the argument that Moltmann’s notion of the Kingdom of God provides exactly that. This view is especially relevant to the South African context, as a growing secularised community progressively questions the relevance of the notion of the Kingdom of God. It is especially questioned as the H.I.V./A.I.D.S. pandemic is causing widespread suffering and death in this country. Moltmann’s eschatology is specifically used as the main doctrine in this argument as he views all theology to be based on the eschatological journey of God and creation. The questions that people ask, namely “Where is life going?” and “What do we have to hope for?” are in essence eschatological questions. It is my belief that this work will provide a theological understanding of the Kingdom of God that is relevant and accessible to especially the South African context. Copyright 2003, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Bentley, W 2003, The Kingdom of God in Moltmann’s eschatology : a South African perspective , MA dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10132003-170757 / > / Dissertation (MA (Theology))--University of Pretoria, 2004. / Dogmatics and Christian Ethics / unrestricted

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Denna kandidatuppsats är en textanalys av ett urval av psalmer i Den svenska psalmboken. Textanalysen är genomförd utifrån forskningsfrågan Hur formuleras lidande och hopp i Den svenska psalmboken? Den tyske teologen Jürgen Moltmanns teori om hoppets teologi och den amerikanska teologen Serene Jones beskrivning av berättelsers och vardagserfarenheters betydelse för en teologi kring lidande har fungerat som teoretiska tolkningsramar. Textanalysen har lett fram till några huvudslutsatser. För det första har det fysiska lidandet – sjukdom tex – till stor del försvunnit som tema i de psalmer som handlar om prövning och lidande och som överlevt från Den svenska psalmboken 1937 till Den svenska psalmboken 1986. För det andra beskrivs hoppet i dessa psalmer som ett hopp om räddning här och nu, snarare än ett eskatologiskt hopp om ett evigt liv. För det tredje tar psalmerna sin utgångspunkt i teologiska figurer och för kristna, kända bilder och använder i liten grad vardagen/den upplevda verkligheten som referensram

[pt] A kénosis de Jesus evidencia o ser profundo de Deus - pathos. Ela revela, no esvaziamento de Cristo - esvaziamento obediente ao Pai até morte de cruz -, que o Deus das escrituras é um Deus passível, próximo à humanidade em seu sofrimento, é amor e por ser amor - apaixonado e sofredor - sofre com os sofrimentos de sua criação. Seu sofrimento, no entanto, não constitui uma carência de seu ser, mas sua onipotência no amor. O pathos de Deus evidenciado na kénosis de Jesus difere muito do Deus da filosofia clássica, cuja existência implica a ordenação do mundo como um motor imóvel ou como o sujeito absoluto da modernidade que recebe a subjetividade de sua criação, portanto, um Deus apático, indiferente às vicissitudes da história humana. Jesus, em sua kénosis, revela o ser humano como o evento da gratuita autocomunicação de Deus e no ponto culminante de seu esvaziamento - abandono e morte de cruz – acolhe os sofredores, justifica os ímpios e vivifica os mortos em sua comunhão com o Pai e com o Espírito que procede dessa comunhão amorosa. Sendo assim, os objetivos desse trabalho são: proporcionar uma nova perspectiva para a compreensão de Deus, que norteia a fé cristã, através de Jesus Cristo. Este em sua vida e profunda intimidade autocomunica o pathos de Deus e isso pôde ser constatado nesta pesquisa a partir dos diversos livros e artigos consultados para o desenvolvimento deste trabalho. Portanto, concluímos que Jesus em sua kénosis autocomunica o pathos de Deus. / [en] The kenosis of Jesus evidences the profound being of God - pathos. It Vreveals, in the emptying of Christ - obedient emptying to the Father until death on the cross - that the God of scripture is a passible God, close to humanity in its suffering, He is love and because being love - passionate and suffering - suffers with the sufferings of His creation. His suffering, however, is not a lack of His being, but His omnipotence in love. God s pathos that is evidenced in the kenosis of Jesus differs at all from the god of classical philosophy, whose existence implies the ordering of the world as a motionless motor or as the absolute subject of modernity which receives the subjectivity of its creation, therefore, it is an Apathetic god, indifferent to the vicissitudes of human history. Jesus, in his kenosis, reveals the human being as the event of God s gratuitous selfcommunication and at the culmination of his emptying - abandonment and death on the cross - He welcomes the suffering, He justifies the ungodly and He vivifies the dead in their communion with the Father and with the Spirit that proceeds from this loving communion. Thus, the objectives of this work are: to provide a new perspective for the understanding of God, that guides the Christian faith, through Jesus Christ. Jesus in his life and deep self-communion intimacy communicate God s pathos and this could be verified in this research from the many books and articles that were consulted for the development of this work. Therefore, we conclude that Jesus in His kenosis self-communicates God s pathos.