Thesis advisor: Frederick G. Lawrence / <italic>Whose Kingdom Shall Have No End: Christ and History in Friedrich Schleiermacher's Glaubenslehre and Christliche Sittenlehre</italic> By: Kevin M. Vander Schel Advisor: Frederick G. Lawrence The present study offers an investigation into the relationship between the influence of Christ and the development of human history in the dogmatic writings of Friedrich Schleiermacher. In contrast to the lingering caricature of Schleiermacher as pioneering a liberal theology of subjective feeling, this study portrays his work as an innovative theological proposal uniting a strong christological emphasis with a unique understanding of historical development. In the face of the dominant opposition between the schools of Rationalism and Supernaturalism in the Protestant theology of his own time, Schleiermacher worked out an alternative historically-conscious theological approach. His dogmatic writings consider the Christian church as a distinctive historical community proceeding from the originative redemptive influence of Christ. This initial appearance of Christ the Redeemer in history he regards as something relatively supernatural, an event irreducible to previous circumstances that introduces a new and higher manner of human living. Yet after this remarkable beginning, he describes Christ's originative influence as entirely mediated by historical and natural means. Schleiermacher thus envisions Christ's influence in human history as a gradual transformation from within. His dogmatic theology describes the emergence of the Reign of God, a development that does not oppose or interrupt natural and historical development but works in and through it to bring the created world to its completion. Schleiermacher indicates this dynamic in his dogmatic theology through the descriptive motif of the <italic>supernatural-becoming-natural</italic>. This study examines this theme both in Schleiermacher's well-known <italic>Christian Faith</italic>, or <italic>Glaubenslehre</italic>, and also in his unfinished and still partially unpublished lectures on <italic>Christian Ethics</italic> (<italic>Christliche Sittenlehre</italic>). This study comprises six chapters and is divided into three parts. The first part considers two aspects of the historical context underlying Schleiermacher's dogmatic theology. Chapter one considers the dispute between the theological schools of Rationalism and Supranaturalism in early nineteenth-century Protestant theology and describes Schleiermacher's own approach as offering a distinct alternative to these two options. Chapter two treats Schleiermacher's role in establishing the theological faculty at the newly founded University of Berlin and his conception of theology as a historically-conscious and positive science that borrows from other university disciplines and employs them in service of its Christian conviction. Schleiermacher's presentation of this theological method, in his <italic>Brief Outline</italic>, informs the later dogmatic work of his <italic>Glaubenslehre</italic> and <italic>Christliche Sittenlehre</italic>. Part two considers Schleiermacher's treatment of the influence of Christ in history in his <italic>Glaubenslehre</italic>. Chapter three presents the formal aspects of this theme in the work's introduction and in the reflections upon the general relationship of God and world in its first part. Writing in conscious distinction from the Rationalist and Supranaturalist schools, Schleiermacher describes the higher influence of Christ through the descriptive strategy of the supernatural-becoming-natural. Chapter four describes the material development of this theme in the work's second part. The higher influence of Christ, which continues in the Spirit, produces the new collective life in the church as a community of grace, set apart from the sinful world and destined to spread over the entire human race. The progression of this new life coincides with the emergence and growth of the Reign of God. Part three treats Schleiermacher's reflections on the historical influence of Christ in his unpublished lectures on <italic>Christliche Sittenlehre</italic>. Chapter five considers this theme in the formal arrangement of this work, once again operating under the descriptive motif of the supernatural-becoming-natural. The <itlaic>Christliche Sittenlehre</italic> treats the distinctively Christian action that results from the higher influence of Christ, which becomes manifest in threefold form: first, as presentational action (<italic>darstellendes Handeln</italic>) that reflects the enduring blessedness of fellowship with Christ; then, in two modes of effective action, as purifying (<italic>reinigendes</italic>) and propagative (<italic>verbreitendes</italic>). Chapter six then considers the material development of these three kinds of Christian action. Schleiermacher's treatment of these three modes of Christian action depicts the increasing permeation and elevation of human historical action through the influence of Christ and the Spirit. In similar fashion to the <italic>Glaubenslehre</italic>, then, Schleiermacher's <italic>Christliche Sittenlehre</italic> portrays the new life originating in Christ as the completion and perfection of human action in the emerging reality of the Reign of God. / Thesis (PhD) — Boston College, 2012. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Through centuries of Christian theology, prayer has held an important role in theology and the ministerial vocation. However, foundational literature on Protestant theological education for ministry does not offer a clear role for the practice of prayer in the theological classroom. In order to explore the relationship between theology and prayer in the context of theological education, this dissertation first explores the wider conversation around prayer in theology, the ministerial vocation, spirituality studies, and theological education. Second, it analyzes the role of prayer in foundational texts that have influenced and continue to influence the Protestant theological education conversation. Third, in order to gain a deeper understanding of how a practice of prayer functions within a theological framework, this dissertation analyzes three Protestant theologians for the relationship between theology and prayer. Fourth, by placing the analysis of the theological education texts, theologians, and voices from practical theology, spirituality, and contemplative studies into conversation, this dissertation offers a proposal for how prayer can function within a theological classroom. Chapter one draws upon multiple voices across theological traditions within Christianity and argues for the importance of prayer in the work of theology and in the ministerial vocation. It provides an overview of the role of prayer within practical theological methods and theological education, and also explores the split between theology and spirituality. Chapter two analyzes seven foundational texts discussing Protestant graduate ministerial theological education for the role of prayer. Chapters three, four, and five explore the writings of three Protestant theologians--Karl Barth, Eugene Peterson, and Marjorie Suchocki--for how their understanding and practice of prayer functions within their respective theological frameworks, and what their under-standings offer to theological education for ministry. Chapter six places these theologians into conversation with scholars in spirituality studies, practical theology, and scholars from the new field of contemplative studies in order to offer a contemplative pedagogical framework. Using a four-movement dynamic based on lectio divina, the flexible framework balances four modes of attention: first person introspective reflection, second person dialogic prayer, third person objective investigation, and attentive rest.

While many disciplines have formally recognized and explicated the significance of "need" for their areas of study, such focus on this concept has not been undertaken theologically. Given the particular work of analytic philosophers on this concept, this project seeks to rigorously define need in ways informed by both analytic philosophy and biblical studies in order to contribute to theological anthropology. At root then, this project proposes that humans were intended for incompleteness-a need without lack. On this understanding, need is dispositional and inseparable from a creature's ontology. Further, this need was intended to be discovered in a context of abundance, an abundance of what would continually meet this need: God's personal presence. The realization of this incompletion would involve dynamic growth, such that the dispositional need to be in a relation of dependence upon the personal divine presence would require ongoing fulfillment. Thus, this need was not intrinsically an imperfection, but an incompleteness integral to what it means to be human. While being incomplete is typically understood negatively, on this view such need is indicative of what it means to be human. In order to make these claims, the aims of this thesis are thus threefold: first, to highlight the exegetical significance of divine presence for understanding anthropology-providing a sort of minimalism which any anthropology must include; second, to analytically appropriate that significance through the technical concept of fundamental need; and third, to apply this technical concept to the task of constructing a pneumatologically-Christocentric anthropology.

by Keith Ka-fu Chan. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1999. / Includes bibliographical references (leaves 94-99). / Abstracts in English and Chinese. / Chapter Chapter One --- Introduction --- p.1 / Chapter 1.1. --- Karl Barth and Non-Christian Religions --- p.1 / Chapter 1.2. --- "Karl Barth, Christological Anthropology and Confucianism " --- p.4 / Chapter Chapter Two --- Barth's Christological Approach: A Historical Study --- p.9 / Chapter 2.1. --- Introduction --- p.9 / Chapter 2.2. --- Christology in the Making: From The Epistle to the Romans to Anselm --- p.9 / Chapter 2.3. --- Christological Concentration: Church Dogmatics --- p.26 / Chapter Chapter Three --- Barth's Anthropology: Man and Humanity --- p.31 / Chapter 3.1. --- Introduction --- p.31 / Chapter 3.2. --- Jesus Christ as the Starting Point --- p.32 / Chapter 3.3. --- Real Man: The Ontological Relationship between God and Human --- p.36 / Chapter 3.4. --- Real Humanity: Being-With-the-Other --- p.41 / Chapter 3.5. --- Real Man as Redeemed Man: Human Being in the Doctrine of Reconciliation --- p.46 / Chapter 3.6. --- Conclusion --- p.49 / Chapter Chapter Four --- Barth's Christology: Jesus' Humanity --- p.50 / Chapter 4.1. --- Introduction --- p.50 / Chapter 4.2. --- Jesus Christ as the Electing God and Elected Man: Humanity in the Barth's Doctrine of Election --- p.50 / Chapter 4.2.1. --- Doctrine of Election as the Doctrine of God Himself --- p.50 / Chapter 4.2.2. --- Jesus Christ as the Electing God and Elected Man --- p.53 / Chapter 4.2.3. --- Humanity in the Doctrine of Election --- p.55 / Chapter 4.3. --- Barth's Doctrine of the Humanity of Jesus Christ --- p.60 / Chapter 4.3.1. --- The Antiochene and Alexandrian Christologies --- p.60 / Chapter 4.3.2. --- The Chalcedonian Formula and its Limitation --- p.64 / Chapter 4.3.3. --- Barth's idea of Anhypostatic-Enhypostatic Christology --- p.66 / Chapter Chapter Five --- Karl Barth's Christological Anthropology in Dialogue with Confucianism --- p.73 / Chapter 5.1. --- Introduction --- p.73 / Chapter 5.2. --- The Anthropological and Christological Discourses in Christian-Confucian Dialogue --- p.74 / Chapter 5.3. --- A Critique of Kim's Understanding of Barth's Anthropology --- p.82 / Chapter 5.4. --- Karl Barth's Christological Anthropology and Christian-Confucian Dialogue --- p.85 / Chapter 5.4.1. --- Real Man --- p.85 / Chapter 5.4.2. --- Real Humanity --- p.86 / Chapter 5.4.3. --- God's Election --- p.87 / Chapter 5.4.4. --- The Divinity and Humanity of Jesus Christ --- p.88 / Chapter Chapter Six --- Concluding Reflection --- p.90 / Bibliography --- p.94

Scholarship devoted to Old Columbia Seminary and its individual theologians has covered a variety of topics, but has not focused on the efforts of the Old Columbia divines to counteract Unitarianism and stand for historic Trinitarianism in the nineteenth-century American South. This dissertation asserts that understanding the debate between the Old Columbia Trinitarians over against the Unitarians is crucial for any adequate interpretation of nineteenth-century Southern religious history and that within that debate the Old Columbians successfully turned the tide against Unitarian advances. These conclusions are reached by examining the three main “theatres” of the conflict between Unitarianism and Trinitarianism in the nineteenth-century American South: the theatre of Columbia, South Carolina, where Columbia theologian James Henley Thornwell (1812–1862) laboured to reverse the Unitarian advancements made there by Thomas Cooper (1759–1839), the president of South Carolina College; the theatre of Charleston, South Carolina, where Columbia pastor-scholar Thomas Smyth (1808–1873) sought to repel the Unitarian movement led by Samuel Gilman (1791–1858), the minister of the Unitarian Church of Charleston; and the theatre of New Orleans, Louisiana, where Columbia divine Benjamin Morgan Palmer (1818–1902) attempted to counteract the Unitarianism popularized there by Theodore Clapp (1792–1866), the pastor of the Unitarian Church of New Orleans. The contemporary relevance of the Old Columbians' efforts is also demonstrated.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / Problem The problem of this dissertation is to discover through a pilot research project some of the family planning attitudes of Methodist seminary husbands and wives. Method Through the use of a 70-item pretested, precoded, printed, and mailed questionnaire constructed by the author, 60 couples in each of 10 of Methodism's 12 seminaries were tested. The sample was constructed so as to give every Methodist married student in all 10 seminaries an equal chance of being selected for the study. Because no comparative data existed, a smaller number of couples in 13 non-Methodist seminaries were chosen in order to provide two comparison groups, not discussed here. Two follow-up efforts. A response rate of 92.4 per cent was achieved for the 1,980 questionnaires mailed. Validity was sought through the use of experts, a Background Group, interviews, a Sentence Completion Test, and a frequency distribution. A reliability index of 96 per cent was obtained through a test-retest procedure. All data analysis was done on an IBM 1620 computer. The dissertation consists of a backgrounds chapter (Chapter II), a chapter on methodology (Chapter III), a chapter on results and interpretation (Chapter IV), a chapter on results of chi square tests (Chapter V), and a conclusions chapter (Chapter VI) [TRUNCATED] / 2031-01-01

This dissertation analyzes the education of Muslim leaders in accredited North American institutions. Currently, the only accredited programs that train Muslim leaders in the United States and Canada are Protestant Christian seminaries. Based on ethnographic research conducted at Hartford Seminary (Hartford, Connecticut), Emmanuel College of Victoria University in the University of Toronto (Toronto, Ontario), and Bayan Claremont (Claremont, California), I analyze the impact of multifaith educational models on the development of North American Muslim leaders, such as Muslim chaplains, pastors, and spiritual caregivers. I examine the various rationales provided by the institutions in question for the establishment of Muslim leadership training programs at Christian seminaries, as well as Muslim students’ justifications for studying at these institutions. Subsequently, I argue that these programs depend on multiple forms of “translation” that render members of distinct religious traditions comprehensible to one another. These multifaith programs require translations of space in order to accommodate the practical needs of members of diverse religious backgrounds, and to generate experiences of inclusivity. I also examine curricular translations, specifically focusing on translations of “the spiritual,” given the centrality of the concept within the professional field of chaplaincy. Finally, I analyze translations of debates about gender and authority in Islam into multifaith classrooms. These various negotiations make apparent that the burdens of translation are not equally shared. Within the Protestant milieus in which these Muslim leadership programs take shape, the work of Muslim students is ultimately framed and evaluated within a setting where Christianity provides the overwhelming “logic” of the field. This dissertation thus reveals the inculcation of norms of Muslim authority that align with liberal Christian values, including but not limited to: religious individualism, spirituality (versus legalism), democracy, non-hierarchical forms of authority, ecumenism, and interfaith relationship-building.

李天鈞. / "2004年8月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻 (leaves 83-89). / 附中英文摘要. / "2004 nian 8 yue". / Li Tianjun. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 83-89). / Fu Zhong Ying wen zhai yao. / 緒論 --- p.01 / Chapter 第一章 --- 潘寧博的神學人觀的建構背景與發展 --- p.05 / Chapter 1. --- 潘寧博對神學工作的理解 --- p.06 / Chapter 2. --- 潘寧博神學工作的目標並其實踐中所面對的處境及回應 --- p.13 / Chapter 3. --- 潘寧博的神學走向人類學的原因 --- p.21 / Chapter 4. --- 潘寧博神學人觀的建構過程 --- p.29 / Chapter 第二章 --- 潘寧博的神學人觀的内容 --- p.36 / Chapter 1. --- 潘寧博在《系統神學》卷二對神學人觀的理解 --- p.38 / Chapter 2. --- 人類的命運與上帝的形象 --- p.42 / Chapter 3. --- 人類的罪惡與普遍性的罪惡 --- p.48 / Chapter 4. --- 聖靈在人類中的工作 --- p.54 / Chapter 5. --- 耶穌基督與人類的關係 --- p.59 / Chapter 6. --- 對潘寧博的神學人觀的評論 --- p.63 / Chapter 第三章 --- 潘寧博的神學人觀對儒耶對話的意義 --- p.68 / Chapter 1. --- 對話的模式的選擇 --- p.68 / Chapter 2. --- 潘寧博神學人觀在儒耶對話中人觀討論方面的意義 --- p.71 / 總結 --- p.81 / 參考書目 --- p.83-89

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Thesis (D. Min.)--Ashland Theological Seminary, 2004. / Abstract. Includes bibliographical references (leaves 202-207).