Thesis (S.T.M.)--Dallas Theological Seminary, 2001. / Includes bibliographical references (leaves 55-60).

A theology of women’s priesthood can be developed through an examination of the symbol and narrative of Christian religion. Metaphors of the body, the bride and the whore form a leitmotif through Christian scripture and tradition, and these have traditionally been interpreted from a phallocentric viewpoint. A feminist approach to scripture and tradition reveals that the woman priest causes a shift in the interpretation of these metaphors that impacts on many areas of Christian worship and life. The Eucharist, the central Anglican rite and nexus between the narrative of faith and the praxis of discipleship, is laden with symbols that, if effective, are also transformative for the worshipper. The priest, instrumental in the liturgy, has a key symbolic function in offering such potential for the Church community. When celebrating the Eucharist, the priest who is a woman recovers ignored or undervalued meanings within the associated symbolism which give rise to new possibilities theologically, liturgically and morally for Christian teaching and discipleship. The multivalent symbolism of priesthood thus acquires a new breadth and richness that addresses our understanding of the nature of the triune God, and of ourselves as beings created in the image of God and members of the Body of Christ. The woman priest causes a ‘collision’ with the received wisdom of traditional teaching and practice, and invites consideration of the genderisation of symbol and narrative, the exclusion of women from sacred rituals and spaces, and the lack of a female religious imaginary. A feminist reading of Paul Ricoeur, together with an engagement with Luce Irigaray and Grace Jantzen, demonstrates that philosophical and psychoanalytical inquiry offers transformative possibilities for the religious imaginary, for the recognition of sexual difference and for the possibility of woman as subject of culture. The woman priest, representative both of the divine and of humankind, has a key role in this process.

This study is an examination of the office of high priest from its beginning with Adam as the first and down through the restoration of the Church in the last days. This study revealed that the office of high priest was the only priesthood office that was held from the time of Adam until the Melchizedek Priesthood was taken, generally, away from the congregation of Israel in Moses' day. The office did however remain but was exclusive only to a few. Another important aspect of the history of the office of high priest that will be shown is how the doctrine of foreordination applies to the office. The Book of Mormon prophet Alma discourse on the subject will be analyzed and used to show many of the requirements men who have desired the office of high priest have and continue to meet. This study also details the restoration of the office of high priest in the dispensation of the fullness of times. The Doctrine and Covenants is scriptural backdrop of this section. Historical examples from journals and other writings of those who were there will show how the office has been understood in the Church since the days of Joseph Smith. Further, a detailed account of how the Church came to understand the office of high priest in regard to the Melchizedek Priesthood office of Seventy is set forth. Lastly, a brief examination of vicarious bestowal of the office of high priest and the future of the office of high priest is also given.

This study attempts to analyze Mormon justifications for the religion’s policy of denying priesthood authority to black men from both before and after the policy’s removal in 1978. Through a close reading of primary sources released by the Church of Jesus Christ of Latter-Day Saints, this study attempts to understand how this paradigm shift is understood in the context of Mormon faith traditions. It is revealed that many official statements from the Church contradict one another to such a degree that a simple or coherent explanation is practically impossible.

Thesis advisor: Francine Cardman / There is compelling reason to change the traditional practice of the Orthodox Church and begin taking active steps towards the inclusion of women in all the ministries of the church, including the sacramental priesthood. According to the French Orthodox theologian Élisabeth Behr-Sigel, initial responses to the issue contradict patristic views of the priesthood and undermine key aspects of Orthodox Christology, soteriology, and theology of icons. This dissertation extends the work of Behr-Sigel by carefully reading traditional texts, images, and liturgy in light of contemporary concerns. Five claims support women's participation in the priesthood. First, Gregory of Nazianzus and John Chrysostom present the priesthood as an eikon of the "new humanity" exemplified in Christ, in which we see embodied and enacted charisms, capabilities, functions, and virtues. Second, these charisms, capabilities, and virtues are evoked by multiple, contextual models and metaphors, none of which requires or prioritizes a male-bodied presider. Instead, as both a model and symbol, the presider serves as a dynamic eikon of the virtuous relationships that characterize the fuller humanity into which all are called via theosis. Third, iconic theology and practice consistently affirm the use of diverse media (included sexed persons) through which we see our "new humanity" embodied in unique persons who enact virtuous relationships. Denial of uniqueness and reduction to a particular quality or material is a form of blindness, a fixed rather than iconic "gaze." Fourth, the liturgy is an icon of the reign of God made visible through patterns of actions, that is ritual practices that teach participants how to relate in virtue to both God and neighbor. The liturgy is a primary locus for the `social construction' of virtuous persons-in-relation, and its practices either permit or prevent us from recognizing the unique irreducibility of our neighbor in both our ecclesial and human community. Fifth, the liturgical exclusion of women is a failure to love rooted in a gaze that fixates on sex rather than the unique and gifted human person before us. The church fails to enact its own eschatological hope when it reduces its members to a particular quality or capability. This failure is not, however, the last word. The church, through its theology and practice is that place where we become who we are. Therefore, it is called to recognize its participants as persons, to encourage their gifts, to receive their gifts, and as a community, offer those gifts for the life of the world. / Thesis (PhD) — Boston College, 2010. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This dissertation argues that a biblical theology of the priestly mediation of the new covenant is necessary for understanding the extent of the atonement and that such a study will result in a clear affirmation of definite atonement. Chapter 1 shows how theologians have truncated Christ's priestly office and how biblical scholars have neglected to apply the priesthood to matters of the atonement's efficacy and extent. This chapter validates the need for a whole Bible typology of the priestly work of Christ. Chapter 2 proposes an approach to typology that sets forth the methodological commitments of this dissertation. It argues that typology should be prospective in its orientation, Christotelic in its aim, and covenantal in its structure. It explains these three facets at length, helping the reader to understand how the dissertation uses typology. Chapter 3 introduces the priestly prototype in the person and work of Adam. Next, it asserts that Noah and Abraham functions as priestly types when they offer sacrifice, mediate covenants, and offer blessings. With each type, theological reflections are given in conversation with the New Testament fulfillment of Adam, Noah, and Abraham. Chapter 4 examines the legislation of the priesthood. It asserts that three functions of the priesthood emerge in the Law of Moses: The priest is (1) a Kohen Victor, who defends the holiness of God's sanctuary, (2) a Kohen Mediator, who offers sacrifice for atonement, and a (3) Kohen Teacher, who teaches the covenant community the torah of God. This threefold orientation provides the authorized "mold" (Vorbild) by which the priestly type (Nachbild) can be formed and evaluated. Chapter 5 argues that the prophets condemned the Levitical priests for their disobedience to God's law and their failure to fulfill their assigned duties (guarding, sacrificing, and teaching). The prophets' criticisms function in this dissertation as an inspired rubric for evaluating theological proposals for Christ's priesthood and the atonement. In particular, this chapter argues that general atonement does not match the stipulations of the priesthood, and is therefore liable to prophetic censure. Chapter 6 outlines the priestly expectations of the Former and Latter Prophets. It suggests that the eschatological priest is a royal figure from the line of David who defends God's holiness (Kohen Victor), sacrifices himself for his people (Kohen Mediator), and instructs the covenant community with absolute efficacy (Kohen Teacher). On the basis of these prophetic anticipations, this chapter argues that the priest of the new covenant will provide a definite and particular atonement. Chapter 7 shows from the New Testament how Christ Jesus fulfills all of the Old Testament promises in regards to the priesthood. Specifically, it demonstrates the threefold ministry of Christ--Kohen Victor, Kohen Mediator, and Kohen Teacher. Following the chronological development of Christ's priestly ministry (i.e., on earth, on the cross, in heaven), it will argue that the atonement's extent must be particular and definite, not general and indefinite. Chapter 8 summarizes the biblical theological data espoused in chapters 3 to 7. It applies the priesthood to five areas of systematic theology (i.e., theological hermeneutics, the extent of the atonement, the person of Christ, the universal offer of the gospel, and reconciliation of the cosmos). It concludes with an appeal for holding definite atonement on the basis of Christ's priesthood. In addition, it suggests various avenues for doing future research on the priesthood of Christ.

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2003. / Vita. Includes bibliographical references (leaves [90]-92).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1997. / Abstract and vita. Includes bibliographical references (leaves [180]-185).

Thesis (Th. D.)--Concordia Seminary, 1985. / This is an electronic reproduction of TREN, #020-0019. Bibliography: leaves 339-379.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2001. / Abstract. Includes bibliographical references (leaves 236-246).