<p> Receptive Ecumenism is a reassessment of the ecumenical process, in light of the remaining challenges and difficulties faced by ecumenists. It recognizes that ecumenism might need to adjust to the complex diversity of the Christian church today, especially amidst a culture that no longer sees diversity as a negative thing. The goal of traditional ecumenism, visible unity through theological and ecclesiological convergence, is put aside in favor of an ecumenism of mutual enrichment and self-examination. The Catholic-Lutheran Joint Declaration on the Doctrine of Justification is an example of traditional ecumenism. This dissertation examines some strengths and weaknesses of the Joint Declaration, and argue for a more Receptive approach to justification in future ecumenical work. </p><p> The doctrine of justification is a particularly fruitful subject for Receptive Ecumenism because the differences in its articulation reflect deeper foundational differences between Catholics and Protestants. In particular, Catholic soteriology has an ontological setting that emphasizes process and increase of Christ's applied grace. In contrast, Reformed soteriology is situated in a much different forensic setting that emphasizes the declaration of Christ's accomplished grace. These are significant differences that say something about the identity and perspective of these traditions, and they require greater definition at the ecumenical table. </p><p> Receptive Ecumenism takes a much more modest approach to remaining areas of theological and ecclesial difference like justification. It more candidly affirms and appreciates those differences, with the hopeful expectation that because of them, each church may have something to learn from another church. Furthermore, Receptive Ecumenism identifies distinct gifts that each tradition brings to the ecumenical table. This dissertation suggests ways that Catholic and Reformed Christians can helpfully discuss justification in today's ecumenical milieu.</p>

This thesis examines the relation of eternity and time in the theology of Karl Barth (1886-1968), specifically the Church Dogmatics. In contrast to traditional views, Karl Barth defines eternity with reference to the central Christian doctrines of the Trinity and incarnation. Eternity is understood, then, not merely in its difference from time but as the life, order, and movement of the Father, Son, and Spirit. This dynamic view of eternity ensures a creative and positive relation to created temporality. To demonstrate this positive relation in Barth this thesis focuses on volumes III and IV of the Church Dogmatics. While briefly examining the doctrine of the Trinity in CD I/1 and the perfection of eternity in II/1, the bulk of the thesis examines how the discussion of temporality unfolds in later volumes. What develops is a trinitarian reinterpretation of time: the Father creates and preserves time as the theatre of covenantal relations; the incarnate Son recapitulates time by retrieving the original purpose of created time, which is lost to fallen humanity, and by redirecting all time on the way to the eschaton; while the Holy Spirit creates the time of the community as the correspondence to the fulfilling of time by the Son. Implicit in Barth’s view is a narrative view of time. Not only is time created for covenantal relations but also the overall narrative of God’s creating, reconciling, and redeeming work controls the varied discussions of time. To explicate this, the first chapter examines traditional interpretations of eternity, briefly outlines Barth’s doctrines of the Trinity and eternity in CD I and II, and surveys the secondary literature. The second chapter outlines the argument of the dissertation by discussing time and analogy, and then by suggesting Barth’s position as an analogia trinitaria temporis. The next three chapters examine the times of the Father, Son, and Spirit respectively. The conclusion summarizes the dissertation by sugg / La présente thèse examine la relation entre l’éternité et le temps telle que développée dans la théologie de Karl Barth (1886-1968), en particulier dans sa Dogmatique. S’éloignant des interprétations traditionnelles, Karl Barth définit l’éternité en référence aux doctrines chrétiennes essentielles de la Trinité et de l’Incarnation. L’éternité est ainsi définie non pas seulement par sa différence au temps, mais en tant que vie, ordre et mouvement du Père, du Fils et du Saint-Esprit. Cette approche dynamique de l’éternité entraîne une relation créative et positive avec la temporalité créée.Afin de démontrer que cette relation positive se retrouve dans les œuvres de Barth, la présente thèse se concentre sur les volumes III et IV de la Dogmatique. En examinant brièvement la doctrine de la Trinité trouvée en Dogmatique I/1 et de la perfection de l’éternité en II/1, la thèse se penche particulièrement sur la manière dont Barth discute de la temporalité dans les volumes subséquents. Ce qui s’y développe est une réinterprétation trinitarienne du temps : le Père crée et préserve le temps comme le théâtre des relations de l’Alliance; le Fils incarné récapitule en restaurant la fonction originelle du temps créé, que l’humanité déchue a égarée, et en redirigeant tout temps comme se dirigeant vers l’eschaton; l’Esprit Saint crée le temps de la communauté en tant que réalité correspondant à la réalisation du temps par le Fils. Les vues de Barth contiennent implicitement une vision narrative du temps. Non seulement le temps est créé en vue des relations de l’Alliance, le récit global de la création, réconciliation et rédemption de Dieu dirige les différentes discussions portant sur le temps.Afin de développer ces points, le chapitre premier examine les interprétations traditionnelles de l’éternité, décrit sommairement les doctrines de la Trinité et de l’éternité$

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Thesis (Th. M.)--Western Conservative Baptist Seminary, 1990. / Abstract. Includes bibliographical references (leaves 106-111).

Thesis (D.Min.)--Claremont School of Theology, 2007. / (UMI)AAI3268422. Source: Dissertation Abstracts International, Volume: 68-05, Section: A, page: 2007. Adviser: Philip Clayton.

Thesis (Th. M.)--Trinity Evangelical Divinity School, 1992. / Abstract. Includes bibliographical references (leaves 146-152).

Leicht überarb. Diss. Univ. Marburg, 2008/09.

Thesis (D.Phil.)--Trinity Theological Seminary, 2004. / Bibliography: leaves 287-295.

<p>Against dominant interpretations of Thomas Hobbes that ignore or downplay the place of theology in his work, this essay aims to show the centrality of theology to the account of politics Hobbes offers in Leviathan. By attending closely to the case Hobbes makes to his Christian readers to see the world and its history as he narrates it—a case that entails several modes of suasion: scientific demonstration, appeals to intuition, theological and scriptural argumentation, all of them seasoned with Hobbes’s distinctive rhetorical flourish—this essay displays the subtle way that he incorporates the nascent modern nation-state into a Christian account of salvation history, thus urging his readers to accept its total claim on their lives.</p> / Dissertation