My study offers a constructive exploration of divine judgment as salvific rather than destructive which I describe aphoristically as iudicandus est salvandus ('to be judged is to be saved'). My provocation to Christian eschatology is that human beings are not saved from judgment, but are saved within it. In chapter 1, I introduce the context of the study and propose the concept of salvific judgment. In chapter 2, I engage in an exploration of the symbols and problems of judgment through a reappraisal of De novissimis ('concerning the last things'), the last section found in traditional works of dogmatics. This is followed, in chapter 3, by a critical engagement with the soteriological optimism posited by four twentieth- and twenty-first century theologians: Sergei Bulgakov, Hans Urs von Balthasar, J.A.T. Robinson, and Marilyn McCord Adams. In chapter 4, I explore four versions of the purpose of judgment: (1) as retributive with a dual outcome, engaging the work of Paul O'Callaghan; (2) as retributive and universalist, in conversation with Sergei Bulgakov; (3) as non-retributive, rectifying, and universalist, exploring the oeuvre of Jürgen Moltmann; and (4) as non-retributive, constitutive of personhood, and quasi-universalist, investigating the eschatological thought of Markus Mühling. In chapter 5, I propose to approach divine judgment as the event of absolute recognition. I posit that it is within the eschatic recognition of God, the self, and the other that transformation and glorification occur in a way that avoids a dual outcome of salvation and damnation. I then explore the problems concerning eternal life ('heaven') in the received tradition and propose that life in the eschatic realm of God is not eternal stasis, but the semper novum. I also explore this understanding of eternal life as it relates to the communion of saints. I conclude by arguing that we may approach divine judgment with faith, hope, and love – not only for ourselves, but for the human race as a whole.

The work connects in discussion of problems of Christ event representation in Romans 5,12-21 four theological models: mythical {--} inspired by Mircea Eliade, demythological of Rudolf Bultmann, Cullmann{\crq}s model of salvation history and model of literary science presented by scholars of University in Yale. Mythical model deals problem with rituals and by narration try to represent Christ event in life of each individual. Rudolf Bultmann reacts to this model by demythologizing, when he try to find sense and kernel of Gospels. Oscar Cullmann describes salvation of humankind in process of salvation history. Life of people participated on Christ event in salvation history in eclesial-sacramental principles. Possibilities of formulating story about reality and possibility of its subjective evaluation investigates model of literary science. This model terminates this discussion by structure of biblical passage and by specifying of individual roles in story, which can be typological identified in life of readers.

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-04-18T18:05:45Z No. of bitstreams: 1 brunodocarmosilva.pdf: 1572353 bytes, checksum: 2b2ba13400bf180af68edd33ad685484 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-04-19T13:32:22Z (GMT) No. of bitstreams: 1 brunodocarmosilva.pdf: 1572353 bytes, checksum: 2b2ba13400bf180af68edd33ad685484 (MD5) / Made available in DSpace on 2018-04-19T13:32:22Z (GMT). No. of bitstreams: 1 brunodocarmosilva.pdf: 1572353 bytes, checksum: 2b2ba13400bf180af68edd33ad685484 (MD5) Previous issue date: 2018-02-07 / O principal objetivo deste trabalho é investigar e compreender a natureza e a operacionalidade da razão discriminativa (viveka) no empreendimento soteriológico da tradição Advaita Vedānta, principalmente nas obras do filósofo indiano Śaṅkarācārya (séc. VIII), seu maior expoente. Seus tratados (prakaraṇas) e seus comentários (bhāṣyas) destacam a relação entre ātman e Brahman conforme revelada pelos Upaniṣads, que são os textos conclusivos dos Vedas, i.e, sua porção final (vedānta). Os Vedas constituem o cânone literário referente à Revelação védica (śruti), que é o fundamento sagrado da religiosidade indiana. Segundo Śaṅkarācārya, é a ignorância (avidyā) que aprisiona o sujeito, fazendo dele um ser circunstancialmente marcado pelo sofrimento (duḥkha). Portanto, essa condição circunstancial de sofrimento só pode ser superada libertando-se da ignorância. A libertação (mokṣa) da ignorância depende totalmente da presença e da orientação de um mestre (guru/ācārya) consagrado pela tradição, aqui neste caso, pela tradição Advaita Vedānta. Assim, é através do mestre que o discípulo (śiṣya) recebe os ensinamentos upaniṣádicos que conduzem à libertação. / The main objective of this work is to investigate and understand the nature and operability of the discriminative reason (viveka) in the soteriological knowledge of the Advaita Vedānta tradition. This investigation will mainly take place through the works of the Indian philosopher Śaṅkarācārya (séc. VIII), the greatest exponent of the Advaita Vedānta tradition. The treatises (prakaraṇas) and the commentaries (bhāṣyas) of Śaṅkarācārya highlight the relationship between ātman and Brahman; the final portion of the Vedas (vedānta), the Upaniṣads, reveals this relationship. The Vedas constitute the literary canon referring to the Vedic Revelation (śruti), which is the sacred foundation of Indian religiosity. According to Śaṅkarācārya, the ignorance (avidyā) imprisons the subject, and then this ignorance makes the subject circumstantially marked by suffering (duḥkha). Therefore, the overcoming of this circumstantial condition of suffering happens only when the subject becomes free from ignorance. The liberation (mokṣa) of ignorance depends entirely on the presence and guidance of a teacher (guru/ācārya) consecrated by the some tradition – in the case of this study, by the Advaita Vedānta tradition. Thus, is through the teacher that the disciple (śiṣya) receives the upanishadic teachings that leads to liberation.

Thesis advisor: Mary Ann Hinsdale / The aim of this dissertation is to demonstrate why the theology of Edward Schillebeeckx provides a worthy and valuable resource for negotiating the question of how Christians can maintain their unique Christian identity and uphold the core tenets of their faith, while recognizing the need for and benefit of dialogue with non-Christian religions. In a world where interaction with religious others is inevitable, a perilous sense of superiority that excludes non-Christians from the possibility of imparting wisdom must be avoided. Yet, as this dissertation illustrates, a theory that all religions are equal and that absolute claims that contradict the beliefs of other religions (such as Jesus as God incarnate and the universal savior of humankind) must be given up, is equally as dangerous. I show that Schillebeeckx, although he never identified himself explicitly with one of the three paradigms of the theology of religions (exclusivism, inclusivism, and pluralism), maintained an inclusivist position but one that is more radical than that of some of his contemporaries. He upheld the unique role of Jesus Christ in human history while regarding religious pluralism, rather than a problem to be solved, as an opportunity for Christians to learn from and expand upon their conceptions of the humanum, or what human wholeness entails. This dissertation critically examines the three major paradigms used to understand the relationship of Christianity to non-Christian religions. It argues that the adoption of a pluralist position that regards all religions to be equal, and relinquishes any absolute claims, is not necessary, and can, in fact, be detrimental to fruitful interreligious dialogue. It traces Schillebeeckx's development of the negative contrast experience and illustrates how it can serve as a universal starting point for interreligious dialogue that does not attempt to essentialize human nature or tie all positive responses to human suffering to a latent Christianity present in every person. This dissertation describes the major components of Schillebeeckx's soteriology: creation as the starting point for soteriology; the unbreakable relationship between fragments of salvation in this world and final, or eschatological salvation; the role of Jesus as the assurance of final salvation; and the communal nature of salvation. It shows how the implication of Schillebeeckx's soteriology, which starts from the premise "there is no salvation outside the world," is "no salvation apart from religious others." This means that our ability to experience fragments of salvation in our everyday lives is dependent on learning from and collaboration with human beings who do not share our religious beliefs, but does not require us to erase religious differences, or tailor our beliefs to "fit" neatly into others' religious views. Finally, this dissertation applies Schillebeeckx's soteriology to concrete struggles faced by Muslim women and Catholic women in order to illustrate how interreligious dialogue can bring persons toward the fullness of the humanum. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

With Dr. Ph Josef Čeněk of Wartenberk, auxiliary bishop in the Diocese of Hradec Králové, later of Salzburg, we find ourselves in the Austrian Empire, at the time of Josephinism, in a turbulent era of the first half of the nineteenth century. Josef Čeněk enters actively into the era of national revival, when it is possible for him to publish several volumes of his Sermons in Czech language, in order to shape believers and bring them to deeper knowledge of the Catholic faith. In this work, we follow his concept of Christology and Soteriology, how he understands the person of Jesus Christ and how he presents him to believers. Keywords: Josef Čeněk of Wartenberk; Christology; Soteriology; Jesus Christ; Sermons

Thesis "The Christological, soteriological and relevant spiritual topics in the Dostoevsky Work The Brothers Karamazov" applies to the life and literary heritage of the Russian writer Fyodor Mikhailovich Dostoevsky, especially to his master piece The Brothers Karamazov. The novel summarizes the writer's life ideas which have matured throughout life. In this work, the emphasis is primarily put on finding and describing christological and soteriological features contained in the novel demonstrating the author's inner conviction and faith in Jesus Christ. The thesis also points to some spiritual themes, which are crucial in the literary work, such as human suffering and questions of faith and human freedom. Keywords Dostoevsky, The Brothers Karamazov, christology, soteriology, spirituality, faith, freedom

Title: The Poet of the Word: Christology in the Work of T.S. Eliot The thesis focuses on the Christological analysis of the work of T. S. Eliot, a poet, dramatist and critic. The thesis is divided into two chapters. The first chapter describes historical and cultural background of Eliot's work, basic facts about his life and his literary and critical input. The first chapter is concluded by a reflection about the reception of T. S. Eliot in the Czech Republic and about the translation of his work to Czech. The second chapter contains the Christological analysis of Eliot's poetry and plays. The chapter starts with an analysis of Christological titles in individual poems. The second part of the chapter deals with the important moments of Jesus' life mentioned in Eliot's poems and dramas. The chapter also simultaneously contains references to particular places in the Scripture, which are relevant for given poems. Keywords Christology, T. S. Eliot, Catholic Theology, English Literature

Notre étude a tenté d’élucider l’approche des garanties religieuses en droit canonique de la sécurité de l’être humain : cet investissement en épistémologie du droit canonique depuis la codification aboutie en1983 révèle les fondements, horizons et régimes canoniques propres à la sécurité de l’être humain, tantjuridiques que sotériologiques. La sécurité sotériologique est la prise en compte par le droit canonique positif de la téléologie de l’être humain selon la révélation christique et la théologie afférente. La sécurité humaine ici est tributaire de l’anthropologie philosophico-théologique et de l’éthique d’obédience chrétienne et singulièrement catholique romaine. Les régimes canoniques de sécurité juridique sont à situer entre la liberté de la personne et le statut juridique de l’individu. Avec la dimension institutionnelle de l’Église catholique romaine, ces régimes sont présents notamment dans l’approche critique de la procédure administrative et de celle judiciaire, en matière pénale. Ces prismes, non exhaustifs mais quis’imbriquent, permettent d’examiner les moyens juridiques et axiologiques des garanties religieuses endroit canonique de la sécurité tant immanente que transcendante de l’être humain. À l’issue d’une démarche heuristique tant en histoire du droit qu’en droit canonique contemporain, la thèse explore des catégories et procédures paradigmatiques pour l’herméneutique que recèle ou pourrait occasionner ce droit religieux. En principe, l’efficience des voies normatives de ce droit devrait concourir à garantir la sécurité de l’être humain, mais dans quelles conditions d’adaptation ad normam iuris, vel in procedendo,vel in decidendi ? Et avec quelle centralité effective et concertée de la dignité de la personne humaine entant qu’imago Dei ? / Our study attempts to elucidate the approach of religious guarantees in canon law regarding humansecurity, by investing in epistemology of canon law since its 1983 codification. According to ourhermeneutical analysis, the religious guarantees of the security of the human being in canon law havespecific bases, scopes and canonical regimes. Those are, among others, soteriological, human, andlegal. Soteriological security means accounting, by positive canon law, for the teleology of the humanbeing according to Christic revelation and associated theology. Human security here is dependent onphilosophical-theological anthropology and on Christian (Roman Catholic, in particular) ethics ofobedience. The canonical regimes of legal security are positioned between the freedom and the legalstatus of the individual. Given the institutional dimension of the Roman Catholic Church, these regimesare present in particular in the critical approach of administrative procedure and the criminal justicesystem. Given those prisms, which are not exhaustive but overlap, one may then examine the legal andaxiological means of religious guarantees in the canon law of the immanent and transcendent security ofhumans. Following a heuristic approach in both the history of law and contemporary canon law, the thesisexplores paradigmatic categories and procedures for the hermeneutics that this religious right implies ormight imply. In principle, the efficiency of the normative channels of this right should contribute toguaranteeing the security of human beings, but under what conditions of adaptation ad normam iuris velin procedendo vel in decidendi ? And with what effective and concerted centrality of the dignity of thehuman person as imago Dei ?

Alexander Campbell, a contemporary of Joseph Smith, was the first to publish a critique of the Book of Mormon after actually having read it. Among other allegations, he arraigned that Joseph Smith wrote the book to resolve, with a voice of prophecy, theological issues contemporary to its publication. This study undertakes to examine Campbell's charge with regard to atonement doctrine. To assess the statement, this study first identifies the controversies about atonement doctrine in the years prior to the publication of the Book of Mormon, in the Northeastern region of the United States. It then compares the teachings inherent to those controversies to Book of Mormon atonement doctrine. This study concludes that the doctrine in the Book of Mormon does appear to resolve some of the controversies surrounding the doctrine of the atonement in the time and place relative to its publication. However, on other important points of controversy, it does not resolve the issues. Furthermore, as it expounds atonement doctrine, it combines concepts in ways not germane to its environment. It does not fit any model of soteriology that was prevalent in the time period and place of its original publication.

Etty Hillesum's brief life met its tragic end at Auschwitz in the autumn of 1943, when she was just 29 years old, where, along with her family, she was brutally murdered by the Nazis. Luckily for us, though, she managed to leave behind a remarkably rich body of work, composed over the course of merely three years (1941-1943), which has moved – and bewildered – readers and scholars alike ever since its first publication in 1986. The 'problem', however, from a purely theological point of view, has been how (or if) one should interpret these mystical notebooks. This study aims to investigate the 'implicit author' in the text (and thus not necessarily Etty Hillesum herself) from a Christian, Orthodox perspective, with the intention of seeing how the Orthodox understanding of 'deification', θέωσις, comes to expression in it; and in so doing to see what the text, in turn, can teach us about the notion in question. This 'dialectical' approach is characteristic of the investigation. The study seeks to situate itself both (1) in the wider discussion on Etty Hillesum's life and work, where it hopes to bring new and constructive perspectives on how one can interpret her texts, and (2) in the field of Christian, Orthodox research. This latter field of study is fairly young and evolving, and it is my hope to be able to contribute to it, be it ever so little. The result shows that in order to grasp a notion in its entirety, and in order for it to become real in an ontological sense, it must first of all take root in a particular individual; and in the case of the text in question, where the author tries to come to grips with a nearly incomprehensible evil, the notion of 'Theosis' can be seen in many ways; in her emphasis on the personal over and above the social; in her ethical pursuit of 'helping God'; and in her reluctance to adhere to any 'organised religion' – although this, as I hope to show, can be interpreted as a 'Christian' inspiration.