VictorJuiz/thesis huggingface dataset:
Christ, the Spirit and the Church in modern Orthodox theology, a comparison of Georges Florovsky, Vladimir Lossky, Nikos Nissiotis and John Zizioulas

This dissertation compares the ecclesiologies of Georges Florovsky (1893–1979), Vladimir Lossky (1903–1958), Nikos Nissiotis (1924–1986) and John Zizioulas (1931– ) in terms of their trinitarian theologies, as well as their synthesis between christology and pneumatology. There are two parallel dimensions to this study. The first is what I have called the “trinitarian synthesis,” and the second is the “ecclesiological synthesis.” The “trinitarian synthesis” refers to the symbiosis between pneumatology and christology. It asks whether or not there exists some theological emphases toward christology or pneumatology. The topic thus concerns the question of a “simultaneity” or of a “priority” of either christology or pneumatology, as well as the “content” of these theologies. Primarily addressed is the theology of the economic Trinity, hence its role in the economy of salvation, but the questions are nevertheless grounded and influenced by each theologian's respective theologies, of the immanent (theological) Trinity. Because of the significance for contemporary ecumenism, I also note the degree to which each theologian developed the theological concept of communion (koinōnia) or used it in his theology. Of related interest is whether or not each theologian's theology permitted him to speak of Christ as a “corporate person,” as the one whose identity encompasses being both the “one” as well as the “many.” The “ecclesiological synthesis,” the second dimension of this study, examines how each theologian's “trinitarian synthesis” ultimately impacted the way in which they constructed and explained their theologies of the Church (ecclesiology). In other words, I apply their christologies and pneumatologies to ecclesiology, and the result is what I have called the “ecclesiological synthesis.” To illustrate the implications of these similarities and differences in the “ecclesiological synthesis,” I mention their notions of time and eschatology, while also referring to their understanding of Baptism and the Eucharist, ministry, and the marks of the Church. I also indicate the degree to which each theologian spoke of the “presence” of Christ and the Spirit in the economy of salvation, and how this is related to the notion of the church as an “event.”
The grace of Sophia, the retrieval of wisdom as a resource for Korean North American women's christology

Korean North American women are torn between two cultures, Korean and North American, as they try to embrace both cultures and live by them both. A key to such a tension between two cultures is to maintain a bicultural existence by selecting appropriate elements of both cultural worlds. An understanding of Jesus which will release them of their pain, sorrow and han will have to be retrieved from both worlds. I propose that Wisdom is a concept or image which can be derived from both worlds for Korean North American women have inherited Wisdom from their Asian roots, especially through Buddhism. This Wisdom is called prajna, which is in some ways similar to the Wisdom found in Christianity called Sophia. Sophia christology will be proposed, then, as one that can contribute to the theological liberation of Korean North American women and release their han and heal them. Sophia Christ, who is manifested in many ways, can be depicted within the categories of Asian religion and culture. Wisdom is a profound concept that crosses all boundaries. Henceforth, in this thesis, I shall argue that in view of Korean North American women's marginalization and the inadequacies of traditional christology, biblical Sophia, understood in conjunction with Buddhist prajna, offers a liberative dimension to developing a christology for Korean North American Christian women. Jesus Sophia offers grace—unconditional love, acceptance, self-worth, dignity and strength.
The Eucharist in Anglican/Roman Catholic international dialogue, where do we go from here?

The present study is an analysis of the historical and theological developments in the understanding of the Eucharist between Anglicans and Roman Catholics through the work of the Anglican/Roman Catholic International Commission (ARCIC). The study takes as its starting point the 1966 "Common Declaration" between the Archbishop of Canterbury and Pope Paul VI, and traces the various steps leading to the formulation of the Agreed Statement on Eucharistic Doctrine (Windsor Statement) in 1971 as well as its reception by both the theologians and "official" churches bodies in the years to follow. Particular attention is given to such controversial issues as sacrifice and the meaning of anamnesis, adoration and reservation of the Eucharist, the Real Presence of Christ, and the proper meaning of "substantial agreement." The final chapter examines the problems which have developed between the two churches in the last twenty years, problems which have hindered further relations (e.g., the Anglican Communion's decision to ordain women and the Roman Catholic Church's deepened stance against the ordination of women). The study concludes on a hopeful note that despite these obstacles, dialogue between Anglicans and Roman Catholics will continue so that full visible unity will one day be possible.
Messianism within the book of Isaiah as a whole

My completed dissertation, Messianism within the Book of Isaiah as a Whole, reexamines the traditional messianic texts in Isaiah used by later Judaism and/or Christianity. Older modern historical criticisms tended to focus on the historical origins of Israelite traditions so that most of the texts traditionally regarded as messianic came to be understood as non-messianic. However, I have used various historical-critical methods and other contextual methodologies to show how smaller units of non-messianic tradition in the prehistory of the book gained a new messianic significance when they became part of the book of Isaiah as a whole. From that perspective, I have made an argument for some messianic promises within the book of Isaiah showing that within the book's “scriptural context,” the texts themselves provide a warrant for messianic readings. This study takes into account the important similarities and differences in Jewish and Christian perceptions of the same.
Transcendent immanence, [yHWH] or Jehova in Spinoza's concept of God

Since the publication of Tractatus Theologico-Politicus (henceforth TTP) in 1670, Spinoza's concept of God has elicited strong critical responses based on conflicting interpretations. For over three hundred years, he has been called an atheist on the one hand and a pantheist on the other by Jewish. Christian and secular philosophers, for identifying God with Nature. Today, there is no consensus as to how we should identify Spinoza and categorize his concept of God. One of the main reasons these different interpretations of Spinoza's concept of God persists among scholars is that they discuss Spinoza's concept of God within the philosophical framework of the Ethics as the primary text. Even when they allude or directly refer to Spinoza's other works, they read them in the context of the Ethics. What is needed at present in Spinoza scholarship is a shift away from this trend of relying on the Ethics for an understanding of the concept of God towards an examination of Spinoza's remarks on God in the Ethics in conjunction with his statement in the TTP regarding the Tetragrammaton. Unlike any other of his works, the TTP expresses not what God is, but who God is to Spinoza. (Abstract shortened by UMI.)
Clare of Montefalco (1268-1308), the life of the soul is the love of God

This dissertation introduces St. Clare of Montefalco, a medieval mystic of the thirteenth and fourteenth centuries, to the English-speaking world. The thesis examines aspects of her theology emphasized in her spirituality as well as presenting her life in the context of her culture. The background material contains the social, cultural, ecclesiastical, religious, and political background of the times in which she lived. Since there are no extant writings of Clare of Montefalco, the chief sources used in the thesis are Il Processo di Chiara da Montefalco, which was held in 1318 and the Vita S Clarae de Cruce, which was written before 1320. The sources studied provide information about Clare and her relationship to her family, her culture, and her Church. They also provide information about Clare's life as a religious and a mystic. The thesis is heavily dependent on non-autobiographical material. Therefore, conscious of the use of hagiography, the dissertation discusses what hagiography is and how Berengario, her initial biographer and the bishop who invoked the apostolic process of canonization, makes use of this particular genre. The dissertation presents Clare as an alternative theology resource of the Middle Ages different from that provided by the scholastic and monastic teachers of the period. Using the expertise of Bernard McGinn and Jean LeClercq, the thesis presents a comparison among the three types of theology; namely, scholastic, monastic and vernacular. Clare crosses the boundaries between the categories of vernacular and monastic theologian. Having developed a method for claiming Clare as a theologian, and using the words and deeds of Clare, as seen and heard by the people who lived with her or whom she encountered, the thesis gives a portrait of the relationship of Clare to God and Jesus Christ. Integrating her theology of God and Jesus Christ to how she lived her life in imitatio Christi completes the presentation of Clare of Montefalco as theologian, teacher, contemplative, and mystic.
The soteriology of Julian of Norwich and Vatican II, a comparative study

The purpose of this thesis is to provide a comparative study of the soteriology of Julian of Norwich in fourteenth century England and that of the Second Vatican Council (1962-65). It is my contention that the seeds of the soteriology of the Second Vatican Council are present in the writings of Julian of Norwich. In particular, her views on universal salvation, which were ahead of her time, are later confirmed in this twentieth century Council. A comparative study of the positions taken on universal salvation in Showings and two particular documents of Vatican II ("The Declaration on the Relation of the Church to Non-Christian Religions" Nostra Aetate, 1965 and the "Decree on the Church's Missionary Activity" Ad gentes divinitus, 1965) will be the primary focus of this thesis. What one finds is that Julian's inclusivist revelations correspond to positions taken in Vatican II. In this respect, her theology is compatible with modern Church teaching. Each of the above primary sources affirm that salvation through Christ is offered to believers outside the pale of Christianity. In fourteenth century England, Julian finds herself questioning the Church's teaching on the fate of Jews, the unbaptized, and heretics. Her revelations disclose nothing with regards to the fate of the above. She is left to believe that God's mercy would be extended to them. Salvation through Christ would be possible them. Vatican II supports the same view on universal salvation.
The implications of Thomas Berry's cosmology for an understanding of the spiritual dimension of human health

According to the authors of the new cosmology, the universe is the product of a continuously evolving sequence of irreversible transformations which have produced an increasingly differentiated, complex and interrelated cosmos. Some of these cosmologists also contend that the universe has had a psychic-spiritual dimension from its beginning fifteen billion years ago, not just a physical-material manifestation. Thomas Berry subscribes to this position. He employs this version of the new cosmology to address the ecological crisis facing humanity and to formulate alternatives to two primary causes of that crisis—a belief that the human is separate from the rest of the planetary community and that the non-human world lacks a sacred or spiritual dimension. This thesis argues that adopting such a cosmological perspective prompts a revision of our understanding of spirituality. It permits a new awareness of holistic health which integrates us into cosmogenic processes. Furthermore, it informs a perception of the spiritual dimension of human health which recognizes the consequences of living in a universe enabled and guided by divine immanence. Accordingly, it ultimately addresses issues of the ecological crisis and the relationship between human and ecosystem health, and considers how our understanding of suffering and death might evolve when contextualized within a universe defined by cosmogenesis.
The role of community in the writings of select theologians and ecologists, examining the relationship of ecology and animal rights

This dissertation attempts to examine the relationship between the animal rights movement and the area of environmental ethics. It critiques the theological work of Andrew Linzey in the area of animal rights, while also examining the works of Mary Midgley, Aldo Leopold and J. Baird Callicott. It attempts to take the works and ideas of the latter three and use them as a contrast to the work of Andrew Linzey. This is carried out in the historical context: of the long-standing debate between animal rights ethics and environmental ethics. The thesis of the work is that a historical examination of major issues in the debate ought to yield significant critical categories. These categories can provide appropriate criteria with which to evaluate Linzey's work. Furthermore, these categories can be catalysts for a much needed and constructive "turn towards inclusive community" within the debate itself.
All testimonies are not equal, a study of the use of [orao] in the Fourth Gospel

The questions addressed in this thesis stem from John 3:11 which states, "That which we know, we speak of and that which we have seen $({`\!\!}\rm o\rho\acute\alpha\omega)$ we testify, to, but you do not receive our testimony." In the Fourth Gospel, witnesses are often depicted, by means of the verb ${`\!\!}\rm o\rho\acute\alpha\omega,$ as seeing Jesus. This study attempts to explain why they are thus associated with ${`\!\!}\rm o\rho\acute\alpha\omega,$ while other witnesses are not, and to determine on whose behalf and to whom Jesus speaks in 3:11. The context of each testimony is studied in order to ascertain what the themes of seeing, testimony and the refutation of testimony might imply about relationships among characters and, especially, the relationship that each has with Jesus. Scholars have often identified two levels of interpretation within the Fourth Gospel. Therefore, the above-mentioned analysis is subsequently discussed with respect to issues in the life of the Johannine
Praxis of peace, the pastoral work and theology of Bishop Samuel Ruiz and the Diocese of San Cristobal de Las Casas, Chiapas, Mexico

A new pastoral vision and process emerged in the Diocese of San Cristóbal de Las Casas a few years after the coming of Bishop Samuel Ruiz to the diocese in 1960. The focus of this new pastoral process has been to develop a praxis of peace in a situation of poverty and cultural, economic and political systemic violence in which the Indigenous people of Chiapas have lived for so long. The pastoral workers of the diocese and the diocesan organizations made an option to accompany the poor campesino and Indigenous communities and their social movements in their struggle for a better life. This accompaniment advanced the process of social mobilization which has taken place in south-east Chiapas since the 1970s. This study, building on widely held views by diocesan sources and some scholars about the root causes of violence in Chiapas, provides a brief background to the long and complex history of this social conflict which culminated in an Indigenous armed uprising that erupted on January 1, 1994. This work examines the stages of the pastoral process of the Diocese of San Cristóbal its origins and theological foundations, and highlights its significant turning points. This thesis claims that there has been a clear focus on and commitment to a concrete line of pastoral praxis since the early 1970s. The focal point of this praxis has been the building of iglesias autóctonas, autochthonous churches, where the Indigenous communities of Chiapas and their concerns became central to the diocesan pastoral work. Bishop Ruizs charisma and experience were key to the creation, development and articulation of the new diocesan pastoral praxis. Based on key theological essays, pastoral letters and homilies of Bishop Ruiz over more than twenty-five years, this study also explores the origins of Ruiz's theological insights. In the final part, this thesis offers a critical reflection on the analysis of violence and the praxis of peace of the Diocese of San Cristóbal in the broader context of Catholic social teaching and Latin American liberation theology. It highlights the theological and pastoral contribution of the peacemaking praxis of this local church and the ways in which this praxis expands the universal Church's horizon and understanding of its mission and ministry of peacemaking.
Hume's historical critique of religion

I argue that Hume's critique of religion can be divided into rational and historical parts. Because Hume privileges other faculties of belief, especially common life beliefs, above reason, according to the logic of Hume's own system the historical critique is more basic than the rational. To be effective, the historical critique must demonstrate that religious beliefs corrupt the naturally benevolent tendencies of groups and individuals, that they poison common life. In my thesis I explore Hume's use of this tactic, especially as it appears in his six-volume History of England. If we are convinced that Hume has proven his point, then it does not follow that religious beliefs are irrational (strictly speaking), but that they should be excluded from society because of the division and ill-will which they promote. For Hume, religious groups should be treated with as much respect as the body treats a potentially lethal disease.
The structure of religious knowing, a dialectical reading of Eliade's notion of the sacred through Lonergan's theory of consciousness

This study presents a critical (dialectical) reading of Mircea Eliade's notion of the sacred through Bernard Lonergan's theory of consciousness. The lack of clarity in Eliade's thought has left him open to criticism from various scholars of religion. While several authors have come to Eliade's defense, their attempts have been complicated by the fact that Eliade never responded to his critics. This study is concerned with the criticisms about the lack of philosophical clarity in Eliade's writings on the sacred. These criticisms are especially relevant to this study because the lack of philosophical clarity prevents Eliade's insights from being adequately incorporated into theology. Lonergan's theory of consciousness may provide philosophically adequate foundations for Eliade's notion of the sacred. Specifically, Eliade's recognition of the lack of a “new phenomenology of mind,” and his call for a “creative hermeneutics,” provide a context for the application of Lonergan's thought. That is, Lonergan's theory of consciousness fulfils both requirements. It provides the foundations for an epistemology and metaphysics, which, in turn, provide the foundations for a hermeneutic framework wherein, ideally, the theory of consciousness functions as the “upper blade” of a pair of scissors converging upon the “lower blade” of the data, to yield an authentic interpretation. One could view this study as an application of Lonergan's hermeneutics. That is, drawing upon Lonergan's four levels of intentional consciousness (experience, understanding, judgment, and decision) as the “upper blade” of the hermeneutic framework, one can bring them to bear upon the “lower blade” of Eliade's notion of the sacred by asking: (1) How is the sacred experienced? (2) How do we understand the sacred, insofar as it can be understood (i.e. through sacred symbols)? (3) What does Eliade mean when he states that the sacred is the real? (4) What does it mean to live in the sacred? These four divisions correlate with Lonergan's four levels of intentional consciousness and provide an organizational principle for a more precise interpretation. In this way, combining the insights of these two thinkers, perhaps we might begin to understand more precisely the general outline of the structure of religious ‘knowing.’ In addition this study will help to preserve those insights of Eliade's thought that may help clarify the relationship between theology and religious studies and so enable those insights to be incorporated into theology. Consequently, the fruit of the inquiry may better preserve the integrity of Eliade's thought. In addition, the complementary effect Eliade's thought may have on certain aspects of Lonergan's thought may continue to yield fruits in subsequent investigations.
Modern Assyrian identity and the Church of the East, an exploration of their relationship and the rise of Assyrian nationalism, from the World Wars to 1980

At the beginning of the twentieth century, the boundaries of the modern Assyrian community were determined primarily by religious adherence, that is, affiliation with the Church of the East, sometimes called the “Nestorian” Church. But experiences and changes in orientation undergone by the Assyrians during the twentieth century—including encounters with other manifestations of nationalism, the coming together of Assyrians across regional divides and of Syriac-speakers of all denominations, and the rise of an active Assyrian diaspora—worked to promote a shift in Assyrian communal self-conception that emphasized the “ethnic” qualities of language and ancestry, rather than religious adherence. Nevertheless, the Church of the East continued to play an important role in the new secularized Assyrian identity, one that both made it a natural “ally” of the nationalist movement and also a stumbling block to the realization of nationalistic goals.