Christology in the Epistle to the Hebrews: Martin Luther's Reception of John Chrysostom

Throughout the history of the Church, the Epistle to the Hebrews has been one of the most puzzling letters in the Canon, particularly regarding the implications of understanding the person of Jesus Christ. John Chrysostom, an important patristic writer, is acknowledged to have made significant contributions to the exegesis of this letter. Chrysostom's thought became the norm for traditional thinking and interpretation of this letter in the Middle Ages. Martin Luther's reception of Chrysostom's Homilies on Hebrews presents a unique interpretation that some scholars may describe as the "Reformation Discovery" on Hebrews. In tracing Luther's reception and appropriation of Chrysostom's exegesis of the letter to the Hebrews, there is a noticeable and significant shift in Christological interpretation. Whether or not these modifications were necessary is a matter of debate; however, they do reflect Luther's contextual and existential questions regarding faith, Christ and knowledge of God, which is evident in his Lectures on Hebrews.

Peace and Peacemaking in Paul Against the Backdrop of Greco-Roman Conceptions of Peace

Peace in the ancient world has been studied primarily from the perspective of pacifism and questions related to war and peace. This study employs a socio-historical method to determine how peace was understood in itself, not just with respect to war. It demonstrates that the Greco-Roman world viewed peace as brief periods of tranquility in an existence where conflict was the norm, while Paul regarded peace as the norm and conflict as an intrusive aberration. Through a historical and literary survey of Greco-Roman thought and culture, this study shows that myth, legend, religion, education, philosophy, and science created and perpetuated the idea that conflict was necessary for existence. Wars were fought to attain peace, which meant periods of calm, quiet, and security with respect to the gods, one's inner self, nature, others who are insiders, and others who are outsiders. Despite the desirability of peace, genuine peace was seldom experienced, and even then, only briefly, as underlying enmity persisted without resolution. While Paul supports the prevailing conception of peace as tranquility and felicity in relation to God, self, nature, and others, he differs as to the origin, attainment, and maintenance of peace. In Paul, peace originates in God and is graciously given to those who are justified and reconciled to God through Jesus Christ. God removes the enmity caused by sin and provides the indwelling Spirit to empower believers to think and behave in ways that promote and maintain peace. This study also examines how three social dynamics (honor-shame, patron-client, friendship-enmity) affect Paul's approach to conflict resolution with Philemon and Onesimus, Euodia and Syntyche, believers who are prosecuting one another in civil courts, and Peter. Rather than giving specific procedures for resolving conflict, Paul reinforces the believer's new identity in Christ and the implications of God's grace, love, and peace upon their thoughts, words, and behavior toward one another. Paul uses these three social dynamics to encourage believers in the right direction, but their ultimate accountability is to God. The study concludes with four strategic principles for educating the church and developing an atmosphere and attitude within the church for peacemaking.

The Practice and Understanding of the Eucharist in the United Church of Christ: A Practical Theological Study

This dissertation explores the complexity of the understanding and practice of the Eucharist in the United Church of Christ as revealed in a textual analysis of the UCC Book of Worship (1986) and a qualitative study of five representative UCC congregations. Little has been written on this topic, save for several brief articles on the history of the theology of the sacrament in the two bodies that merged to form the UCC in 1957: the Congregational Christian Churches (CC) and the Evangelical and Reformed Church (E&R). This dissertation advances the topic through a practical-theological study that brings into critical conversation contemporary eucharistic practices in five congregations and a historical theological analysis of liturgical traditions in the UCC and antecedent denominations. Through this conversation, the study articulates common themes of a UCC eucharistic theology and explores implications for ongoing theology and practice in the denomination. The introduction explicates the methodology employed in this study, guided by Don Browning's work. The first two chapters present the findings of the focus group interviews and an interpretation of those results respectively. Chapter three analyzes the eucharistic liturgies in three historic books of worship used in the E&R heritage. In chapter four, two of the antecedent resources utilized in the CC tradition are analyzed. The short-lived Hymnal of the United Church of Christ, published in 1974, includes liturgies that would find fuller expression in the 1986 Book of Worship. That hymnal is examined in chapter five. Chapter six interprets the two services of "Word and Sacrament" found in the Book of Worship. Chapter seven offers a comparative analysis of the focus group findings and the theology inherent in the Book of Worship. The final chapter offers strategic recommendations for revised theory and practice. The conclusion points toward areas for further research: it propels a critical conversation around the notion of covenant, Christ's presence in the meal, and who can receive and officiate at the Eucharist. This dissertation concludes that the UCC lives within a balance of multiple, complementary theologies and challenges the denomination to make stronger connections between the meal and mission, reconciliation, and tradition.

Ubuntu, Jesus, and Earth: Integrating African Religion and Christianity in Ecological Ethics

Africa faces problems of ecological devastation caused by economic exploitation, rapid population growth, and poverty. Capitalism, residual colonialism, and corruption undermine Africa's efforts to forge a better future. The dissertation describes how in Africa the mounting ecological crisis has religious, political, and economic roots that enable and promote social and environmental harm. It presents the thesis that religious traditions, including their ethical expressions, can effectively address the crisis, ameliorate its impacts, and advocate for social and environmental betterment, now and in the future. First, it examines African traditional religion and Christian teaching, which together provide the foundation for African Christianity. Critical examination of both religious worldviews uncovers their complementary emphases on human responsibility toward planet Earth and future generations. Second, an analysis of the Gwembe Tonga of Chief Simamba explores the interconnectedness of all elements of the universe in African cosmologies. In Africa, an interdependent, participatory relationship exists between the world of animals, the world of humans, and the Creator. In discussing the annual lwiindi (rain calling) ceremony of Simamba, the study explores ecological overtones of African religions. Such rituals illustrate the involvement of ancestors and high gods in maintaining ecological integrity. Third, the foundation of the African morality of abundant life is explored. Across Sub-Saharan Africa, ancestors' teachings are the foundation of morality; ancestors are guardians of the land. A complementary teaching that Christ is the ecological ancestor of all life can direct ethical responses to the ecological crisis. Fourth, the eco-social implications of ubuntu (what it means to be fully human) are examined. Some aspects of ubuntu are criticized in light of economic inequalities and corruption in Africa. However, ubuntu can be transformed to advocate for eco-social liberation. Fifth, the study recognizes that in some cases conflicts exist between ecological values and religious teachings. This conflict is examined in terms of the contrast between awareness of socioeconomic problems caused by population growth, on the one hand, and advocacy of a traditional African morality of abundant children, on the other hand. A change in the latter religious view is needed since overpopulation threatens sustainable living and the future of Earth. The dissertation concludes that the identification of Jesus with African ancestors and theological recognition of Jesus as the ecological ancestor, woven together with ubuntu, an ethic of interconnectedness, should characterize African consciousness and promote resolution of the socio-ecological crisis.

"Not Without My Ancestors": A Christological Case Study of the Shona Ancestor Cult of Zimbabwe

The issue of ancestors has been controversial since the first encounters of Christianity with Shona religion. It remains a major theological problem that needs to be addressed within the mainline churches of Zimbabwe today. Instead of ignoring or dismissing the ancestor cult, which deeply influences the socio-political, religious, and economic lives of the Shona, churches in Zimbabwe should initiate a Christology that is based on it. Such a Christology would engage the critical day-to-day issues that make the Shona turn to their ancestors. Among these concerns are daily protection from misfortune, maintaining good health and increasing longevity, successful rainy seasons and food security, and responsible governance characterized by economic and political stability. Since the mid-16th century arrival of Jesuit missionaries in the Mutapa Kingdom, the Church has realized that many African Christians resorted to their ancestors in times of crisis. Although both Catholic and Protestant missionaries from the 1700s through the early 1900s fiercely attacked Shona traditional beliefs as superstitious and equated ancestors with evil spirits, the cult did not die. Social institutions, such as schools and hospitals provided by missionaries, failed to eliminate ancestral beliefs. Even in the 21st century, many Zimbabweans consult their ancestors. The Shona message to the church remains "Not without My Ancestors." This dissertation examines the significance of the ancestors to the Shona, and how selected denominations and new religious movements have interpreted and accommodated ancestral practices. Taking the missiological goal of "self-theologizing" as the framework, this dissertation proposes a "tripartite Christology" of "Jesus the Family Ancestor", "Jesus the Tribal Ancestor," and "Jesus the National Ancestor," which is based on the Shona "tripartite ancestrology." Familiar ecclesiological and liturgical language, idioms, and symbols are used to contribute to the wider Shona understanding of Jesus as the ancestor par excellence, in whom physical and spiritual needs-including those the ordinary ancestors fail to meet-are fulfilled.

Living with Jesus: Practical Christologies in Two Boston American Baptist Churches

This dissertation, an exercise in practical theology, undertakes two tasks. First, it examines how the story of Jesus is appropriated and embodied in the corporate practices of worship and mission (congregational christology) and in the daily lives of ordinary believers (everyday christology) at First Baptist Church in Jamaica Plain and Ruggles Baptist Church in Boston, Massachusetts. Second, it places these practical christologies in dialogue with the academic christology of James McClendon to see what creative and critical insights emerge. A key assumption of the study is that doctrinal reflection is precipitated when the story of Jesus interacts with human stories in both autobiographical and public domains. "Living with Jesus" contends that the understandings of Jesus present in the everyday lives of believers and in a congregation's worship and mission merit the attention of scholars in the disciplines of sociology and theology. This dissertation demonstrates that scholarly research on the visible church, everyday religion, and Christian doctrine pays limited attention to the theologies operative in the everyday lives of believers and congregational practices. A gap exists in scholarly knowledge, which "Living with Jesus" attempts to redress. The empirical results of qualitative research fieldwork are set in the context of historical overviews and contemporary snapshots of First Baptist Church in Jamaica Plain and Ruggles Baptist Church. "Living with Jesus" identifies three types of practical christology operative across the two congregations in corporate practices and the everyday lives of individuals: evangelical christology; exemplarist christology; and prophetic christology. The empirical research shows that for a significant minority of people in the sample, the prevailing understanding of Jesus can best be described as a hybrid christology. By paying attention to McClendon's treatment of the Jesus story and placing the three identified practical christologies in dialogue with his christology, it becomes apparent that each practical christology is simultaneously liberating and limiting. This dissertation argues that evaluating a particular practical christology in relation to the Gospel requires an intentional and disciplined effort on the part of congregations, ordinary believers, and theologians. Questions are proposed to assist further christological reflection on worship, mission, pastoral care, and Christian education.