Thesis (D.Min.)--Emmanuel School of Religion, 2004. / Includes bibliographical references and vita.

Thesis (Psy. D.)--George Fox University, 2001. / Includes bibliographical references (leaves 271-315). Also available on the Internet.

ABSTRACT A CRITICAL ANALYSIS OF THE THEOLOGICAL METHOD OF F. LERON SHULTS Joshua Philip Boswell, Ph.D. The Southern Baptist Theological Seminary, 2012 Chair: Dr. Stephen J. Wellum This dissertation evaluates the theological method of F. LeRon Shults. Shults's attempt to develop theology in light of the postmodernism milieu is a legitimate and necessary enterprise for evangelical theologians. His emphasis on interdisciplinary dialogue may open opportunities to engage the secular academy. Despite his laudable motivation and the beneficial features of his project, it fails on at least two counts: biblical fidelity and internal consistency. Chapter 1 sets the cultural/theological context for Shults's project and briefly describes his proposed theological method. In his method the philosophical turn to relationality is a key theme. He proposes four sources for theological method--Scripture, tradition, philosophy, and culture--claiming that Scripture is the primary source. Shults's theology, however, is inconsistent with his proposal. He allows philosophy rather than Scripture to play the determinative role in his theological method. Chapters 2 and 3 describe Shults's theology. Chapter 2 describes Shults's use of Scripture in his theological method as well as his use of tradition. I show that both sources are used as secondary supports to Shults's use of philosophy. Chapter 3 describes the place of philosophy in Shults's theological method. He allows the philosophical turn to relationality to drive his theological project. For Shults, philosophy judges and forms the content of theology. Chapters 4 and 5 evaluate Shults's use of the four sources mentioned above, arguing that Shults affords too little authority to Scripture and too much authority to philosophy. Chapter 4 shows that, despite the authoritative place of Scripture in evangelical theology and the Bible's self-attestation to its authority, Shults does not give Scripture enough authority in his project. Chapter 5 shows that Shults allows philosophy and science to hold more authority than they warrant. Philosophy, for Shults, determines the limits of exegesis and theology. In his program, theology must conform to the philosophical turn to relationality and contemporary science rather than have philosophy and science stand under the evaluative judgment of the biblical text. In short, Shults's theology is unbiblical and inconsistent.

This dissertation justifies the contention that culture contributes to the theological task in an ancillary way to Scripture. Chapter 1 introduces the primary issues. Chapter two interacts with two existing models of theology and culture, which respectively suggest that the theological task transcends and embraces culture. Chapter 2 also introduces a third way, that the theological task should employ culture. Chapter 3 justifies this thesis by demonstrating that culture is inherently a theologically meaningful text for three reasons: (1) God purposed for culture to be an expression of the imago Dei that stages truth in cultural form; (2) Post-Fall culture-producing image-bearers are enriched with truth content via general revelation; and (3) God graciously restrains post- Fall culture-producing image-bearers from being as sinful as they could be and God graciously enables humanity to retain positive epistemological value. Chapter 4 clarifies the worldview orientation antithesis that limits culture's value; though the antithesis limits culture's value in the theological task it does not eliminate it. Chapter 5 summarizes the conclusions set forth in this dissertation and briefly recounts several examples of individuals who model these conclusions rightly and wrongly.

This study explores the connections between justice understood biblically, and restorative justice. Restorative justice theory has argued that its foundational principles and its forms of practice draw directly from the taproot of biblical justice. This study argues that biblical justice as conceived by restorative justice is incomplete. More, the primary theological and biblical work in the field has not drawn the connections to the way restorative justice is practiced. This study argues that judgment and forgiveness are essential components of biblical justice that are missing from discussions of restorative justice. It concludes by drawing some of the implications of incorporating judgment and forgiveness for restorative justice practice by suggesting language that can be used by mediators. Chapter 1 outlines the main principles of restorative justice and describes the ways in which these principles were initially grounded on a description of biblical justice. The ways in which recent writing about restorative justice has identified an apparent loss of vision are explored, a loss that flows from a theological grounding that has failed to adequately reflect the fulness of biblical justice. Chapter 2 explores the main themes of biblical justice. Drawing connections between biblical understandings of peace, covenant, and justice, it discusses the ways in which restitution, vindication, vengeance, retribution, punishment, mercy, judgment, and forgiveness are all constitutive of a full understanding of biblical justice. Finally this understanding of justice is described as central to repentance and reconciliation. Chapter 3 draws the connections between biblical justice and restorative justice. Arguing that biblical justice is a justice for the nations, that it is what justice ought to be, the role that judgment and forgiveness can play within restorative justice is described. Chapter 4 connects the discussion to the work that mediators do in restorative justice. Offering potential language for restorative justice practitioners, it seeks to find ways for the biblical and theological discussion to influence their work with victims and offenders. Chapter 5 draws the argument together, and identifies the necessity of restorative justice programmes remaining rooted in the church so as to retain the courage and creativity to continually experiment with new forms of practice.

This study offers a critical assessment of Letty Mandeville Russell’s contributions to feminist theology with a view to gleaning wisdom for Muslim women who also wrestle with the issue of justice for women. As a liberation theologian, Russell’s definition and construction of feminist theology is based on two elements: commitment to Christianity and strong advocacy of feminism. Russell believes that in human communities, marginalized people, particularly women, are kept down and disempowered in society, history, and the church. Russell recognizes tradition as the key challenge for feminists and she struggles with “all oppressive expressions of Christian tradition.” She notes the androcentric and sexist elements of the Bible, but she refuses to leave the church. Rather, her attempt is to proclaim the “prophetic- messianic” message of the gospel while advocating a critical approach to the biblical text. Thus this thesis will explore the question: Is it possible to reconstruct a theology in a systematic way that is faithful to religious convictions while advocating feminism. In addition to Russell’s books and articles, which form the primary sources for this study, two other Christian feminists (Fiorenza and Harder) will be drawn into the discussion in order to further illuminate the various building blocks that women use to link faith and feminism. Chapter one provides a background for the feminist movement and introduces feminist theology, in order to position Russell within the wide spectrum of feminist theologians who attempt to reconcile their Christian faith and their convictions and vision for women. Chapter two looks Russell’s claim that she is both Christian and feminist. Russell’s definition of feminism, faith, and their inter-relationship will be illuminated as a key to her identity as a feminist theologian. The chapter shows not only how Russell understands these two commitments, often understood as contradictory, but also shows how Russell’s roots in liberation theology have aided her in building a bridge between faith and feminism. Chapter three deals with the methodology that Russell uses to build a bridge between faith and feminism. She proposes a process of action-reflection in which women gain a new understanding of faith and add new perspectives to Christian theology. Chapter four analyzes Russell’s contributions in dealing creatively and faithfully with tradition while being both a Christian and a feminist. She proposes a paradigm shift for the community that does theology; a shift from a paradigm of domination to a paradigm of partnership. She believes that through this shift, all marginalized people, including women, can find their own voices and thus be included in the promises of God to his people. The concluding chapter, chapter five, offers a grandstand view of all of the building blocks that Russell uses to construct a bridge between faith and feminism, thus making apparent how it is possible to advocate feminism and also be committed to Christianity. At the same time, this chapter will also consider whether the same building blocks can be used to build the same kind of bridge for Muslim women.

This thesis explores significant theological and pastoral questions associated with the integration of youth into worship leadership in Anabaptist-Mennonite congregations. Chapter 1 develops an Anabaptist-Mennonite understanding of worship. Chapter 2 outlines an Anabaptist-Mennonite perspective on worship leadership. Chapter 3 addresses adolescence from developmental, cultural, biblical, historical and contemporary theological perspectives. In Chapter 4 the theology of worship and worship leadership, and the understanding of adolescence are brought together in a proposal that encourages the integration of youth into regular involvement in collaborative congregational worship leadership. The conclusion describes a Youth Worship Sourcebook that is currently being developed as a resource to equip youth for and integrate youth into worship leadership in Mennonite churches.

The sixteenth century Bavarian Anabaptist, Balthasar Hubmaier (ca. 1480-1528), has had a disputed role in Anabaptist historiography ever since his martyrdom in March, 1528. On the one hand he is known as the most erudite and prolific writer of the early Anabaptists, and on the other he has been separated from the original Zurich Brethren by his rejection of two major principles, total separation from the world and absolute non-resistance, that were supposedly held unanimously by the Zurich Brethren. Today Hubmaier’s reputation for militancy has been endorsed by most writers, but this militancy is not expressed in any of his writings except On the Sword, the last tract written before his death. Using the well-documented biography of Hubmaier by Bergsten and his own writings collected and translated by Pipkin and Yoder, the thesis explores the question of the extent to which Hubmaier was willing to advocate the use of lethal force by government or against government. It is found that only one source, Johann Faber, accused Hubmaier of inciting peasant revolt , and that witness would seem dubious by any modern standard. Arguments that Hubmaier was ostracized by the Zurich Brethren are found to be conjectural and dependent upon anachronism. Thus in the critical years 1524-26, Hubmaier was a veritable Swiss Brethren. On the Sword indicates a major change in Hubmaier’s thinking, and the reasons for that change are explored.

This study explores the connections between justice understood biblically, and restorative justice. Restorative justice theory has argued that its foundational principles and its forms of practice draw directly from the taproot of biblical justice. This study argues that biblical justice as conceived by restorative justice is incomplete. More, the primary theological and biblical work in the field has not drawn the connections to the way restorative justice is practiced. This study argues that judgment and forgiveness are essential components of biblical justice that are missing from discussions of restorative justice. It concludes by drawing some of the implications of incorporating judgment and forgiveness for restorative justice practice by suggesting language that can be used by mediators. Chapter 1 outlines the main principles of restorative justice and describes the ways in which these principles were initially grounded on a description of biblical justice. The ways in which recent writing about restorative justice has identified an apparent loss of vision are explored, a loss that flows from a theological grounding that has failed to adequately reflect the fulness of biblical justice. Chapter 2 explores the main themes of biblical justice. Drawing connections between biblical understandings of peace, covenant, and justice, it discusses the ways in which restitution, vindication, vengeance, retribution, punishment, mercy, judgment, and forgiveness are all constitutive of a full understanding of biblical justice. Finally this understanding of justice is described as central to repentance and reconciliation. Chapter 3 draws the connections between biblical justice and restorative justice. Arguing that biblical justice is a justice for the nations, that it is what justice ought to be, the role that judgment and forgiveness can play within restorative justice is described. Chapter 4 connects the discussion to the work that mediators do in restorative justice. Offering potential language for restorative justice practitioners, it seeks to find ways for the biblical and theological discussion to influence their work with victims and offenders. Chapter 5 draws the argument together, and identifies the necessity of restorative justice programmes remaining rooted in the church so as to retain the courage and creativity to continually experiment with new forms of practice.

This study offers a critical assessment of Letty Mandeville Russell’s contributions to feminist theology with a view to gleaning wisdom for Muslim women who also wrestle with the issue of justice for women. As a liberation theologian, Russell’s definition and construction of feminist theology is based on two elements: commitment to Christianity and strong advocacy of feminism. Russell believes that in human communities, marginalized people, particularly women, are kept down and disempowered in society, history, and the church. Russell recognizes tradition as the key challenge for feminists and she struggles with “all oppressive expressions of Christian tradition.” She notes the androcentric and sexist elements of the Bible, but she refuses to leave the church. Rather, her attempt is to proclaim the “prophetic- messianic” message of the gospel while advocating a critical approach to the biblical text. Thus this thesis will explore the question: Is it possible to reconstruct a theology in a systematic way that is faithful to religious convictions while advocating feminism. In addition to Russell’s books and articles, which form the primary sources for this study, two other Christian feminists (Fiorenza and Harder) will be drawn into the discussion in order to further illuminate the various building blocks that women use to link faith and feminism. Chapter one provides a background for the feminist movement and introduces feminist theology, in order to position Russell within the wide spectrum of feminist theologians who attempt to reconcile their Christian faith and their convictions and vision for women. Chapter two looks Russell’s claim that she is both Christian and feminist. Russell’s definition of feminism, faith, and their inter-relationship will be illuminated as a key to her identity as a feminist theologian. The chapter shows not only how Russell understands these two commitments, often understood as contradictory, but also shows how Russell’s roots in liberation theology have aided her in building a bridge between faith and feminism. Chapter three deals with the methodology that Russell uses to build a bridge between faith and feminism. She proposes a process of action-reflection in which women gain a new understanding of faith and add new perspectives to Christian theology. Chapter four analyzes Russell’s contributions in dealing creatively and faithfully with tradition while being both a Christian and a feminist. She proposes a paradigm shift for the community that does theology; a shift from a paradigm of domination to a paradigm of partnership. She believes that through this shift, all marginalized people, including women, can find their own voices and thus be included in the promises of God to his people. The concluding chapter, chapter five, offers a grandstand view of all of the building blocks that Russell uses to construct a bridge between faith and feminism, thus making apparent how it is possible to advocate feminism and also be committed to Christianity. At the same time, this chapter will also consider whether the same building blocks can be used to build the same kind of bridge for Muslim women.