Revelation, trinity and theological method in dialogue with Juergen Moltmann and Wolfhart Pannenberg

Kiros, Getachew Fuller Theological Seminary, Center for Advanced T 2012 해외박사(DDOD)

The purpose of this dissertation is to analyze and compare the Trinitarian theologies of two the most leading theologians today---Jurgen Moltmann and Wolfhart Pannenberg. This study aptly analyses the theology of revelation and methodologies of the two theologians in order to show the two theologians' views about the historical embeddedness of the Trinity. Moltmann sees the promises of God, and the cross, as the central focuses of his methodology for doctrine of the revelation and the Trinity. Pannenberg, sees the whole reality of history as the revelation of the Trinitarian God, in which the resurrection of Christ is the proleptic taste of the what is to be revealed at the eschaton. Chapter One, of this dissertation sets the scenario and discusses the locus of the Trinity in Systematic theology. Chapter Two, examines Moltmann's own life experiences and the foundations of for his method. Chapter Three, introduces Moltmann's theology of the revelation of the Triune God in history by weaving in his method with the events of the cross and resurrection. Chapter Four, explores the dynamic trinitarian social relationships, and the impact, meaning and relevance of the cross and resurrection for the world and the trinitarian Persons in Moltmann's theology. Chapter Five, deals with Pannenberg's personal experiences and theological methods. Chapter Six, investigates Pannenberg's theology of revelation and the doctrine of the Trinity. Chapter Seven, examines the trinitarian relevance and meaning of the events of the cross and the resurrection on the Trinity and creation in Pannenberg's trinitarian theology. In Chapter Eight, a comparative study and reflections of Moltmann's and Pannenberg's methods, revelation and their theologies of the Trinity is discussed. Finally, in Chapter Nine, the Conclusion pulls together relevant findings from this study and offer conclusive views, suggestions and reflections.

The transformative church: Substantiating new models of ecclesiality with the holistic theology of Jurgen Moltmann

Oden, Patrick David Fuller Theological Seminary, Center for Advanced T 2013 해외박사(DDOD)

Throughout the course of his theological career, Moltmann has been interested in the ecclesial and societal consequences of systematic theology. From his first major work, Theology of Hope, to his last "contribution," Experiences in Theology, he has devoted substantive space to what each particular doctrine means for our life in this world, as individuals and as a community. It is the purpose of this present work to explore these concerns more deeply, looking at each of his major texts and highlighting themes relevant for a transformative ecclesiology. These themes will be augmented by adding the perspectives of a contemporary church movement that seems to reflect, in its practices, many of the same themes. With these conversation partners, I hope to construct a more substantive transformative ecclesiology, one that is embedded in this world. The thesis of this work is that we are to become in the church who we are to be in this world, becoming whole in Christ so as to be a messianic people in whatever context we may find ourselves. I begin by first looking at the methodology of the conversation partners. The transformative churches have a holistic, contextual, and vernacular theology. With Moltmann, I highlight his emphasis on experience, ecological theology, hyper-sovereignty, and interest in the liberation of the oppressor. In chapters two through four, I analyze each of Moltmann's major works, following these with related themes derived from two key transformative church texts, and then provide a brief integrative analysis. In the final chapter, I provide a cogent integration of these sources and suggest critiques of each. I conclude by proposing a transformative approach to theology utilizing the method developed in this present work that develops each individual theme further in its own monograph.

Three Acts of Love: Fyodor Dostoevsky's social ethic as authentic Christian Brotherhood

Colley, David J Fuller Theological Seminary, Center for Advanced T 2013 해외박사(DDOD)

This dissertation is an interpretation of Fyodor Dostoevsky's life and work that centers on viewing him as a social ethicist who was deeply shaped by the Eastern Orthodox tradition. The dissertation is in two parts. The first part focuses primarily on Dostoevsky's life, especially the years from his birth through his early post-Siberian literary career. It focuses on why it is reasonable to view Dostoevsky's life and work through an ethical lens. The second part develops what I have identified as three key elements of Dostoevsky's social ethic, which culminate in what he refers to as Christian Brotherhood. The Three Acts of Love emerge as Dostoevsky's response to three central motifs of the social radicals who were prominent in mid-late nineteenth-century Russia. The radical motifs are atheism, materialism and nihilism exhibited by violent revolution. In response, Dostoevsky develops his social ethic through belief in a benevolent and active Creator (First Act), incarnational personhood (Second Act) and societal resurrection (Third Act). This work also strives to make connections between Dostoevsky's ideas and the doctrines and beliefs of the Eastern Orthodox Church. It is my contention that Dostoevsky's social ethic was thoroughly influenced by and reflective of Eastern Orthodox theology. Each of the three acts is rooted in one or more Orthodox doctrines. The First Act describes God as one who values the entire created order and created humanity with a special purpose of participation in God's divine project. The Second Act continues from the First by casting human personhood as Imago Dei, but also as in need of redemption due to sin, which comes from metanoia, or transformation. The Third Act takes the concept of transformation or resurrection and applies it to society as a whole, which culminates in Dostoevsky's concept of Christian Brotherhood.

Spiritual humanism: Spirituality in practice. A casestudy in Dutch film 2000-2005

Bosshardt, Petronella Clara Fuller Theological Seminary, School of Theology 2011 해외박사(DDOD)

This thesis explores the spiritual vision of Dutch award winning films, many of which have no direct reference to God or interest in God. The thesis contends that in the spirituality of everyday life that these storytellers present, there is an alternate, but profound spirituality to that which is found in the Dutch church. It is spirituality in contingency. There is within the happenstance of our experiences for those who have "eyes to see" the possibility of divine participation, even providence. Chapter I opens with a discussion of two major interpretive paradigms for contemporary Dutch society, namely those of (transformed) spirituality and secularism. These paradigms were tested in a process of in-depth interviews, leading to the conclusion that neither is an adequate foundational category today. Rather "spiritual humanism" is at the center of contemporary life. To gauge the content and practice of spiritual humanism, chapters II, III and IV contain the detailed investigations of six award-winning films, each of which conveys a particular spiritual vision. Drawing on the film analysis discussed in the previous chapters, chapter V shows the emerging shape of spiritual humanism. Its contours are drawn by such notions as authenticity, presence, belonging, resistance, risk and freedom. The transcendental potential of these qualities put the two-dimensional, earth-bound quality of contemporary life and practice in three-dimensional relief. These secular stories are shown to be carriers of spirituality in disguise. Such a spiritual humanism has deep repercussions for theology. For its theological reflection in the final chapter, this thesis draws on the work of Gerardus van der Leeuw and Wolfhart Pannenberg, among others, each of whom have reflected deeply on the challenges their cultures and times confronted them with. Following his Dutch Reformed tradition, Van der Leeuw draws attention to art's spiritual and revelatory potential, while at the heart of Pannenberg's pneumatology is the Spirit's role in the ongoing process of creation. Finally, the dissertation calls for the church in the Netherlands to step outside the comfort of its dogma and traditions and find in the relational spirituality of this humanism a vital part of Divine self-disclosure.

The therapeutic and preaching value of the imprecatory psalms

Nehrbass, Daniel Michael Fuller Theological Seminary, Center for Advanced T 2012 해외박사(DDOD)

Public reading of the psalms facilitates corporate worship, but it can also create a degree of awkwardness as a number of passages in the psalter contain imprecations. The presence of vengeful speech may generate some cognitive dissonance for Christians: Jesus' Sermon on the Mount seems antithetical to the imprecatory psalms. What are these psalms really about? This dissertation recovers the value of imprecatory speech in scripture, arguing that such passages continue to be relevant for today, both in preaching and therapy. Variegated hermeneutics of the imprecatory psalms have been proposed, and in this study I critique twelve of these models. Most approaches attempt to indemnify God for vengeful speech in one way or another, such as by arguing that the psalms are a product of ancient Near Eastern culture rather than God's revelation, or by positing that such speech is unacceptable today. The interpretive model I suggest is that of dependence: these psalms transfer the burden of one's enemies to God, and affirm that it is God's prerogative alone to avenge. I conclude that "imprecatory psalms" is a misnomer---all psalms, including those with imprecations, are directed to God and are primarily about God. The authors of the imprecatory psalms were victims of violence, so this study looks to contemporary victims of violence for their interpretation and application of these psalms. Here, I have employed Groome's programme for practical theology in order to articulate the contemporary status of the imprecatory psalms in church life, as well as the influences that shape the current practice. I also examine the steps required to lead a congregation in reconsidering these psalms and the type of prayer they employ. This study is decidedly practical, with attention to therapy and preaching. I examine the nature of anger and hatred, and highlight some of the redemptive aspects of these emotions. I conclude that the imprecatory psalms offer several positive aspects for dealing with hatred. Use of these passages fosters in us a passion for God's reputation, and can also aid us in surrendering our problems to God's control. They remind us to take responsibility for our own sin, and to realign our passions and concerns with the things that God cares about. Finally, I include five sermons which can help congregations understand the theology and value of the imprecatory psalms. These sermons offer application for how to pray imprecatory prayers that are faithful to biblical theology.

Transcendence and spatiality of the triune creator

박찬호 Fuller Theological Seminary 2003 해외박사

There are two rival concepts of space. receptacle idea of space and relational idea of space. The receptacle concept of space has played a troublesome role in the history of the Christian theology. Patristic Fathers accepted the relational concept of space in order to develop their doctrines of creation, incarnation, and God's interaction with the world. The infinite receptacle idea of space is intimately related to the absolute space of Newton. In some sense, this concept of space was necessary for the development of modern natural sciences. But the relativity theory of Einstein disputed this notion of absolute space and time. Discussion of God's spatiality seems to contradict to that of divine transcendence. In fact, however, God's transcendence does not necessarily exclude divine spatiality. Rather, we cannot affirm the doctrine of divine transcendence effectively without some spatial categories. Even though the discussion on God's spatiality seems to focus mainly on God's immanence or presence in the world, the argument on the divine transcendence guides and limits the scope of the discussion on God's spatiality. God is not only transcendent over the world but also immanent within it. God is present and interacts in this world. God has the positive relationship with the world of space and time. Thus, the divine transcendence does not necessarily exclude divine spatiality as well as temporality. But we caution that we should not read our time and space into God. God is the Creator of time and space. A kind of divine spatiality is required for the presence of the triune Creator. In order to be present in the world of space and time, God is spatial or has his own spatiality. According to three categories of Dyrness, i.e., relationship, agency, and embodiment, there are three meanings of God's spatiality. The triune Creator God is not an isolated being but a relational being and has a kind of relationality. For this relationship, God needs his own spatiality. The world or universe is not closed but open and the events of this world are not causally determined but indeterministic. Hence there are space, room, or “gaps” for God's action in this world. Developments in such areas as biology, quantum theory and chaos theory are held to signal conceptions of a new openness in the shape of reality and gaps for God's action. God is active in this world. God has embodied himself in various ways. Creation is the theater for God's glory. In the incarnation of the Son, God embodied himself in space and time. The church of both Old Testament and New Testament is the earthly-historical form of God's own existence. The Eucharist is the visual and material means of God's invisible grace. Christ is present in the Eucharist. New creation is the work of making the creation a suitable vehicle for God's glory. It will be an embodied event. In some sense, it has already started. God uses space, time and bodies as vehicles of his grace. By means of them, God expresses his goodness and love for the creature.

Religious conversion in India: A theological understanding of Manilal Chhotalal Parekh's conversion with contextual considerations

Roy, Parimal Fuller Theological Seminary, Center for Advanced T 2013 해외박사(DDOD)

This dissertation is a theological investigation into the life of Manilal Parekh. The motive is to understand Christian conversion in the Indian context and what makes it conducive for a convert to exercise faith and commitment to Christ while embracing his or her "Indianness." The conversion narrative in the spiritual autobiography of Manilal Parekh is placed in the context of influences upon him. Parekh's case study provides a lens through which to view the personal, social, political, economic, religious-cultural, and philosophical factors impinging upon and interwoven into the conversion experience in the Indian context, and thereby to appreciate the complexity of understanding conversion in the Indian context. Practical theological method informs this dissertation. It helps bring together historical thinking, interpretation, and theological reflection on the church's praxis in the world. The conversation about conversion reflects a post-modernist stance. Rambo's model of conversion illuminates the multiple layers of influences and causes that bring about fundamental changes in Manilal Parekh's behavior and beliefs. His spiritual journey led him from the eclectic religious ethos of his early upbringing, where the atheism of the Jain religion and the personalist theism of Vaishnavism co-existed, to the reformist and spiritual religious movement Brahmo Samaj, to Christ and the Christianity of his time, and on to the unity of personalist religions that he called Bhagavata Dharma. In other words, Parekh underwent a series of conversions and de-conversions. This dissertation has shown that conversion of an individual is affected by a variety of factors, including religious-cultural movements, charismatic personalities, networks of philosophical and religious ideas, socio-political contexts, and institutional religions. One's conversion impacts persons and processes, even as the contextual realities impact one's conversion experience. Conversion is a part of a continuum of events and is itself a process in which turning, commitment, and transformation unfold. Manilal Parekh's spiritual journey is an example of how one comes to faith, and moves on from one religious affiliation to multiple affiliations both at one given time and serially. This work arrives at a theological understanding of conversion in the Indian context, and within its discussion includes: the meaning of baptism and the nature of identity provided by baptism in the Indian context; the identity of an Indian-Christian and the question of Hindu Christianity; the methods of evangelizing appropriate to the Indian context; the ways in which Christian converts from other faiths might relate to their communities; and multiple religious belongings in the context of faithful commitment and service to Christ.

Christ-centered empathic resistance The influence of Harlem Renaissance Theology on the Incarnational ethics of Dietrich Bonhoeffer

Williams, Reggie L Fuller Theological Seminary, School of Theology 2011 해외박사(DDOD)

Dietrich Bonhoeffer is one of the most inspirational Christian martyrs of the twentieth century. He was also a pastor, author and profound theological ethicist who's book Discipleship helped to redefine the shape of Christian faithfulness to Christ, and to light the way for Christian living at a time when the Christian life in German had become darkened, and masked by Nazi sensibilities. It became very difficult to discern real Christianity from its evil twin for most Christians in Nazi Germany. In that context, Bonhoeffer declared that costly grace was the only real grace available to Christians, and it was bestowed by Christ upon those who actively follow Him in simple obedience to the Sermon on the Mount. Thus Bonhoeffer became a prophetic witness for Christ in an evil time. Bonhoeffer the inspirational pastor and Christian martyr was not always gifted with the prescience to determine real Christianity in a forest of look-alikes. He gained important insight into the domination and harm caused by the mixture of Christianity and oppression from what he called the "rather hidden perspective" of an African American worldview in Harlem, New York during the Harlem Renaissance. That experience helped to equip him with the Christian insight to deflect harmful pseudo-Christian ideology and remain devoted to Christ. Bonhoeffer scholars are in agreement that shortly after he returned from New York in 1931, that there was a change in his personal commitment to Christ and to the church. There is growing recognition of the role that his time in New York 1930/31, as a foreign student studying at Union Theological Seminary, and attending Abyssinian Baptist Church in Harlem, played in that personal transformation. I am arguing that it was critical for him, and indicates the importance of empathy for Christian obedience to Christ's commandment to "do to others what you would have them do to you." Bonhoeffer demonstrates that important attention to the concrete needs for justice in our own context, and in the context of another, can aid in our efforts to live faithfully for Christ in an increasingly diverse world.

From rugged to real: Stan Lee and the subversion of the American Monomyth in theological anthropology and Marvel superhero comics and films

Mills, Anthony R Fuller Theological Seminary, School of Theology 2011 해외박사(DDOD)

This project explores what is sometimes referred to as the "American Monomyth," a specific archetype for heroic action unique to the United States and expressed in several of its cultural artifacts. It begins by surveying the broad historical, theological, and philosophical roots of this monomyth and their expression in early American literature, focusing especially on the anthropological positions evident therein. Chapter Two then discusses the monomyth's anthropology as manifested in early American superhero comic books from 1938--1961. Chapter Three turns to consider the pivotal shift in superheroic portrayals of the human inaugurated by Stan Lee and Marvel Comics in the early 1960s and still pertinent today. Specifically, heroes went from being independent to communal; certain to dubious; simple to complex; autonomous to accountable; and exclusive to tolerant. At the same time, many Christian theologians, even those from vastly different cultural backgrounds, were likewise challenging, and continue to challenge, traditional formulations of what it means to be human. In Chapter Four I attend to six key American thinkers who not only demonstrate relational anthropologies in their own formulations, but also criticize various aspects of the American monomyth. It would seem that as we move further into the twenty-first century, presentations of human personhood in American comic books and theology continue to share similar convictions and respond to mutual concerns. The recent films based on Marvel characters, like their printed source materials, continue to question traditional American conceptions of human personhood and offer alternatives. At the same time, the films offer unique expressions of the Marvel stories due both to the distinct medium of film and its role in American life and to differences in cultural concerns since the 1960s. This is the topic of Chapter Five. Finally, the Conclusion draws upon the insights of the last three chapters to offer four anthropological proposals toward a constructive alternative to the American monomyth.

"On becoming a Christian": The fifth quinquennium of the International Roman Catholic-Pentecostal Dialogue in historical-theological perspective

Murphy, Karen Jorgenson Fuller Theological Seminary, Center for Advanced T 2013 해외박사(DDOD)

Forty years have now passed since Catholics and Pentecostals first began an international dialogue. In the course of the past forty years, conversations have moved from initial introductory material to deeper and more mature questioning and exploration of long-held theological foundations. In the process, both Catholics and Pentecostals have gained greater appreciation of one another and have attempted to explore, in an ever more nuanced fashion, the depths of their faith and shared commonalities. The discussions, while productive, insightful, and stimulating, reveal the continuing challenges that beset Catholics and Pentecostals in dialogue. The fifth round of the International Roman Catholic-Pentecostal Dialogue examined the theme "On Becoming a Christian: Insights from Scripture and the Patristic Writings with some Contemporary Reflections." Topics included baptism in the Holy Spirit, faith, conversion, experience, and discipleship. This dissertation explores each of these five topics in chronological order from a historical-theological approach, noting areas of growth in agreement, greater mutual understanding, and ongoing divergences.