VictorJuiz/thesis huggingface dataset:
The relation between uncreated and created grace in the Halesian Summa, a Lonergan reading

The terms, gratia increata and gratia creata , emerged in theological reflection in the West in the early thirteenth century as the expression of an understanding that for the first time attempted to relate systematically the indwelling of the Divine Persons in human hearts and the new life in God that characterizes those who embrace God's saving action in their lives. This dissertation attempts to outline the movement in theological reflection that led to the introduction of the terms, to clarify how the relation between the realities to which the terms are meant to refer was initially understood, and to indicate briefly what in that initial understanding is of permanent theological validity. Initially, the dissertation focuses on methodological considerations. Drawing on Bernard Lonergan's exposition of transcendental method and the concrete generality of its heuristic function, I attempt to specify a set of ideal-types that will be employed in the subsequent historical discussion. Thus, I treat briefly the elements and functions of meaning and the pivotal role these play in constituting the history that is written about, the various differentiations of consciousness and the various correlative Realms and Worlds of meaning, the genetic sequence in which at least some of the differentiations of consciousness are realized in a culture and the consequent stages of meaning of a culture, symbolic apprehension, and continuing contexts and the various kinds of relationship that can exist between continuing contexts. The discussion then turns to an examination of the first extended treatment of the terms gratia increata and gratia creata in theological literature, found in a set of questions in the Summa attributed to Alexander of Hales. The goal here is to provide a preliminary clarification of the meaning of the terms that can serve as an anchor and preparation for the subsequent discussion. Little explicit reference is made in this preliminary clarification to the philosophical and theological contexts out of which the terms emerged. An explicit consideration of context, however, does follow in the next two chapters. I distinguish a general philosophical context and a more specific theological context for the emergence of the terms. (Abstract shortened by UMI.)
Spirit of the last days, contemporary Pentecostal theologians in dialogue with Jurgen Moltmann

Pentecostalism emerged early in the twentieth century with an emphasis on eschatology. Pentecostal eschatology has, however, passed through a series of changes. Early Pentecostals proclaimed, through the doctrine of the “latter rain,” the imminent return of Jesus Christ to establish his kingdom. They believed that the Spirit would restore the charismatic gifts to the church in preparation for the coming of the Lord. Early Pentecostal eschatology was later marginalized by the rise of fundamentalist dispensationalism within the movement, but this created separatist tendencies in relation to the world. Today, some contemporary Pentecostal theologians are revisioning Pentecostal eschatology to develop a more transformative view of the kingdom and to recover prophetic elements that have been displaced by the fundamentalist apocalyptic vision. Four Pentecostal theologians have been selected as representative: Steven J. Land, Eldin Villafañe, Miroslav Volf and Frank D. Macchia. Their theologies have been partially influenced by Jürgen Moltmann, who has made the transformative thrust of eschatological hope essential to Christian faith. A revisioning of Pentecostal eschatology is needed to recover the prophetic elements of early Pentecostalism that invite responsible social engagement in the world, and to overcome fundamentalist assumptions which crept into Pentecostal theology in its middle years. To this end, the eschatological thinking of the aforementioned Pentecostal theologians and historic Pentecostal eschatology are placed in dialogue with Moltmann's eschatology. Chapter one investigates the latter rain doctrine of early Pentecostalism and how it changed throughout the century as a more fundamentalist eschatology was adopted. Chapter two explores the revisionist eschatologies of Land, Villafañe, Volf and Macchia, who attempt to recover an authentic Pentecostal spirituality that includes a socially responsible ethic. Chapter three examines the transformative significance of Moltmann's pneumatological eschatology. Chapter four places Moltmann and the four Pentecostals in dialogue. This dialogue significantly undercuts fundamentalist tendencies within contemporary Pentecostalism by retrieving a theology that actively embraces the world. The Pentecostal theologians engage Moltmann's eschatology because its transformational and liberationist tendencies resonate with currents in Pentecostalism. They gain a theology that is more open to history and creation, and a Pentecostal ethic that is both personal and social in scope.
Ancient compositional practices and the Synoptic Problem

This dissertation investigates the ways in which an understanding of the literary culture(s) of the Greco-Roman world can inform Synoptic source critical discussion. From a survey of ancient book production, a study of the interplay between orality and textuality, the identification and analysis of written sources and how they were adapted by later authors, we are able to catalog a set of compositional methods of ancient writers. From this, we are able to test the extent to which three “solutions” to the Synoptic Problem are consistent with the known practices of writers in antiquity. We conclude that while all three of the theories had certain problems in light of our catalogue of compositional practices, some had more problems than others. The most significant problem for the Two-Gospel (Neo-Griesbach) Hypothesis (2GH) continues to be the picture of Mark as one who “micro-conflates” Matthew and Luke. This imagined procedure is mechanically unworkable and unattested in ancient literature. In addition, the sort of literature that Mark is on the 2GH is not supported by an appropriate literary analogy from the ancient world. The Farrer-Goulder Theory (FGH) does not suffer the same problems that Mark does on the 2GH. What Matthew is said to do with Mark is feasible. However, the most significant hurdle for the FGH is its depiction of Luke's compositional method. The description of Luke's compositional methods on the FGH is often problematic, particularly in Michael Goulder's description of Luke's reverse contextualization of Matthew. Finally, the Two-Document Hypothesis (2DH) has certain problems as well. While Luke's method of adapting Mark and Q—essentially in alternating blocks—is both feasible and consistent with the known practices of writers in antiquity, Matthew's use of Mark and Q potentially creates a different set of problems. In terms of compositional conventions, the 2DH is weakest in the sections in Matthew where he is evidently conflating Mark and Q (i.e., the Mark-Q overlap texts). However, when a reconstructed Q is provided, often Matthew appears to be following either Mark or Q, and may, in fact, be recalling the other by memory. In the end, it appears that the 2DH has the fewest problems in light of the compositional practices of antiquity.
The life-giving spirit, toward a Christian panentheistic pneumatology for the Korean multi-religious context

The purpose of this thesis is to move toward the contextualization of life-centred Christian pneumatology through a dialogue with ki/the Ultimate Ki (Chigi) philosophy that represents Korean religio-cultural sentiments within the categories of panentheism. Ki/the Ultimate Ki is an East Asian/Korean term comparable to pneuma in Greek and ruah in Hebrew, both of which indicate the Spirit of God in the Christian tradition. The point of studying the Ultimate Ki is to theologize the life-centred aspect of this East Asian/Korean concept, which is perceived to be relevant for today's life-destroying context of political disenfranchisement, economic exploitation, ecological crisis, racism, sexism, and other social diseases. “Life-centred” is a particularly important notion in this thesis, since my position is that the Holy Spirit is best understood as a healing, life-giving Spirit for both humanity and the whole universe. Life-centrism is an all embracing term which includes Christ-centrism, God-centrism, and salvation-centrism. Holy Spirit is broadly understood as the ultimate source of life itself. That is, whatever generates true “life” in many other religio-cultures may be identified as the Holy Spirit. I shall attempt to exemplify a way of contextualizing Korean theology by focusing on ki/the Ultimate Ki panentheistic philosophy, which can be a resource for Korean pneumatology, and for the contextual interpretation of the Christian Scriptures. The pneumatological approach is a constructive way of understanding God as the life-giving Spirit, from which significant theological implications can be drawn in relation to a holistic idea of salvation. The basic approach of this work is not to deconstruct Western pneumatology, but to introduce Korean resources for the sake of a deeper intercultural theology.
Early Seventeenth Century Mennonite Confessions of Faith: The Development of an Anabaptist Tradition

Scholars have long agreed that in the late sixteenth and early seventeenth centuries, Mennonites in the Netherlands produced a significant number of confessions of faith. Differences of opinion, however, have emerged on the question of the relationship between the confessions and their Anabaptist heritage. Some scholars have understood the adoption of confessional statements by Mennonites as a development inconsistent with Anabaptism, which, it has been argued, was more concerned with moral or social reform than doctrinal precision. Others have observed a degree of correspondence between the confessions and Anabaptism, noting, in particular, areas of doctrinal continuity. The present thesis—a historical-theological study—concedes that with the advent of fully developed confessions of faith, something essentially new in the Anabaptism tradition emerged. Further, it recognizes that the theological perspectives reflected in the confessions were not necessarily identical to Anabaptist views. Nevertheless, the central argument of the thesis is that the confessions of faith, as represented by the Short, Jan Cents and Dordrecht confessions—confessions adopted by the largest Mennonite groups in the early seventeenth century—in the main, stand in historical and theological continuity with sixteenth century Anabaptism. The thesis does not disregard the moral and social dimensions of Anabaptism and Mennonitism. It brings into view, however, something that has often been overlooked; namely, that the Anabaptist and Mennonite concern for moral and social reform was in fact deeply rooted in a particular way of believing and thinking about God, Jesus Christ, salvation and the church.
A Comparative Analysis of Three Versions of 2 Samuel 21:1-14

This thesis is a comparative analysis of three versions of the biblical story found in 2 Samuel 21:1–14. In spite of evidence for diverse versions of Samuel, commentators and modern translations have assumed that the Hebrew and Greek versions are genetically related and that textual problems can be solved by reconstructing earlier stages of the copying process. While some textual difficulties have been solved using the reconstructive method, other textual divergencies resist being explained as errors in the transmissional process and appear instead to represent alternate versions. This dissertation argues that Codex Coislinianus (M), Codex Vaticanus ( B), and the Masoretic text ([special characters omitted]) are three discrete versions of 2Sam. 21:1–14 which reflect different theological and political interests. The dissertation begins with a summary of the awareness of differences between the Greek and Hebrew versions from the first century A.D. to the present and gives a rationale for interpreting manuscripts independently and comparatively. Manuscripts M, [special characters omitted], and B of 2Sam. 21:1–14 are translated, analyzed, and interpreted independently and then compared. The research shows that the three versions agree in their words and word order throughout most of the story. Where the versions differ, some of the differences are the result of transmissional errors, conflations, and stylistic improvements, while others point to different Hebrew texts. The differences, far from haphazard, cluster around political and theological issues: Saul's kingship, David's role in wiping out Saul's descendants, God's role, the role of outsiders in Israelite community. Each version addresses these theological and political issues from different perspectives. The dissertation then explores ideological contexts within which each version of the story is at home. In the conclusion, the dissertation gives a brief analysis of the value and results of the comparative method along with some implications of this study for textual criticism and the literary approach to the Bible. The dissertation concludes that scholars should interpret the actual versions and be careful about reconstructing a hypothetical oldest version where the data does not support it.
The Pacifism of the Messianic Community: The Christological Social Ethics of John Howard Yoder

This dissertation examines the theological foundations of the social ethics of John Howard Yoder. Yoder is interpreted as a postliberal who, despite his non-foundationalist epistemology, was an unambiguous advocate of theological realism in the tradition of Karl Barth. Yoder's thought is found to be very coherent and his social ethic is logically derived from his theological system. Chapter One places Yoder in his historical context by examining the two major influences on his thought: “the recovery of the Anabaptist vision” and the “Biblical Realism” of Karl Barth. Yoder is seen as creatively uniting Barth's theological method with themes from his Anabaptist-Mennonite theological heritage to create the most theologically sophisticated account of social ethics to emerge so far from postliberalism. Chapter Two examines Yoder's Christology as the source of his social ethics. His narrative Christology calls for a form of discipleship centered on community and pacifism. Yoder challenges mainstream Christian ethics by making a strong case for viewing pacifism as the ethical meaning of classical, Christological orthodoxy. Chapter Three examines Yoder's eschatology as the context of his social ethics. His “disavowal of Constantine” is rooted in his understanding of Constantinianism as the denial of New Testament eschatology and thus as a heresy with highly negative consequences for Christian ethics. Yoder argues that it is Constantinians, not pacifist dissenters, who are actually sectarian. Chapter Four examines Yoder's ecclesiology as the shape of his social ethics. He a clear distinction between the church and the world and views the church as a new society and a foretaste of the future Kingdom of God. The ad hoc witness of the church to the state is made possible because of the Lordship of Jesus Christ over the powers, including the state, in this present age. Yoder's believers' church ecclesiology, rather than promoting irrelevance and withdrawal, actually provides a solid basis for true cultural engagement and transformation, while avoiding the tendency toward accommodation to the world inherent in Constantinianism.
Religions and Inculturation: Ebina Danjyo's Japanese Christian Theology

This thesis studies inculturation of Christianity in Japan. Inculturation, a dialogue between the gospel and culture, helps a local church to find a fruitful meaning of Christianity in a particular cultural situation. This notion, seeking latent forms of the gospel values in cultures, has developed since the Vatican Council II. In an older missiology, local culture is disregarded on account of an Augustinian view of human nature; however, according to John Hick, Irenaeus of Lyon (c.130–c.202) holds an alternative view of human nature which appreciates human efforts in growth. This view encourages local churches to recognize positively the values of cultural activities. Danjyo Ebina (1856–1937), a Japanese Protestant theologian, tried to interpret the Japanese traditional culture in light of Christianity and developed a unique theology which appreciates his cultural tradition. His theology can be regarded as an early attempt to inculturate Christianity in Japan.
The Shame of Farm Bankruptcy: A Sociological and Theological Investigation of its Effect on Rural Communities

The study is based an interviews with 64 people involved in farm bankruptcy, including 29 farmers and spouses who were insolvent or in a debt review process. The study notes that insolvent farmers feel shamed by their inability to repay their debts and withdraw. The community, normally supportive, also pulls back, feeling embarrassed and critical. The shame contributes to depression, suicide, divorce and family breakdown. The author suggests that this shaming is part of a rural culture of “honour and shame” similar to that found in other agrarian cultures. In a globalized, capitalist economy, however, the shaming is unjust and counter-productive, hindering community development. It is harmful to the community because it prevents bankrupt farmers (who have an invaluable perspective) from participating in public conversation about the community's economic problems. It is unjust because careful analysis shows that, although government and lenders were directly involved in setting up the debt crisis, and also participated in the breaking of contracts (for example, charging illegal interest, reneging on GRIP 91) only insolvent farmers have borne the public shame. Mechanisms are identified by which farmers are prevented from protesting (for example, exhaustion, secrecy agreements, coercive legal instruments, ineffective channels of appeal). The latter half of the study examines the honour code and challenges its assumptions. It identifies core beliefs and values as they are embodied in three metaphors: the “frontier,” “the promised land,” and “the pioneer.” It notes ways in which protestant religious beliefs and practices appear to reinforce the honour code and suppress public critique of it. This religious reinforcement is challenged in the light of the church's own tradition—particularly the story of Jesus. His open table fellowship with the shamed and his sharing of their suffering in his shame-full death form the basis for a new definition of honour. The study closes with three chapters devoted to enabling congregations to act transformatively in times of farm crisis: to build bridges of support to farmers in difficulty, to help them find their voice and to facilitate public conversation about the farm crisis. The structure of this conversation (moving from empirical observation, to the making of judgments, exposing underlying values and beliefs and exploring alternatives for action) is also the structure in which the study as a whole is presented. The final chapter uses three segments from Jesus' teaching as examples of how the Bible can be used by pastors to catalyse conversation about economic problems in rural communities.
Participation in the Divine Life in St. Augustine's De Trinitate and Selected Contemporary Homiletic Discourses

The notion that humans are to become divine because God first became human has been a part of Christian theology throughout the centuries. Today the concept is more familiar to the Eastern than to the Western Christian world. Yet in the Latin patristic world, it is not unknown Evident in the theology of St. Augustine is the notion that humans are destined to participate in divine life, and that this ultimate destiny deeply affects human life on earth. Recent scholarsh has given serious attention to the concept in his thought; but not all agree that a real concept of deification is compatible with Augustine's theology in particular, or Western theology in general This dissertation contributes to that work by examining the concept of participation in divine life in Augustine's De Trinitate. The concept is thoroughly part of his exposition, in this work, of the trinitarian God, and the human relationship to the divine Trinity. Divine-human participation is the goal reached in eternal life, but already begun on earth for those who receive it; major components of the notion, and its particularly trinitarian dimension, are examined. The dissertation also examines this concept in some homiletic discourses contemporary to De Trinitate, to delineate the shape and contours of the notion in Augustine's work over this period The homiletic discourses, unlike De Trinitate, show some explicit use of the term “deification.” Findings from all these texts show that participation in divine life is an important element of Augustine's thought during this time, of which the characteristics and dimensions can be determined. This work should help to identify and place the concept within Latin Christian theology, and therefore within the broader context of East-West relations.
Changing Emphases in the Concept of Responsible Parenthood in Roman Catholic Magisterial Teaching Since "Casti Connubii", 1930

Using Gaudium et Spes as the document which acknowledged the concept of full parental responsibility for procreation, this thesis investigates the historical background to the concept from Casti Connubii and its subsequent development in official Roman Catholic teaching. It does this through an analysis of four interrelated components: periodic continence, the development of personalist thought, the role of conscience and the use of natural law. The development of official teaching on periodic continence is investigated since it was the granting of official approval to this practice which led to the recognition that parents should be responsible for determining family size. The teaching on periodic continence since Pius XI is examined to investigate its presuppositions and the reasons why it has continued to be the only accepted method of birth regulation for Roman Catholics. The thesis then assesses what meaning has been given to the concept of responsible parenthood since the Council. An analysis of magisterial documents since Gaudium et Spes reveals that there has been a movement away from a focus on parents and their responsibility for conscientious decisions concerning birth regulation towards an emphasis on the objectivity of moral norms applicable to conjugal acts. The thesis shows that the concept has the potential for a different interpretation based on the Council's teaching. The measure of morality is to be based on the person and his/her acts (Gaudium et Spes, Sec.51). This can be interpreted to go beyond the right to decide family size, and the thesis states that the development of personalist ideas strengthens that aspect of responsible parenthood which focuses on the entire spousal relationship. The thesis holds that the acceptance of the practice of periodic continence together with the development of personalist factors and the recognition of the importance of conscience was central to the development of responsible parenthood. It aims to show that, while fundamental to its original development, periodic continence cannot be the basis for any further development of the concept.