Browsing by Author "Eastman, Susan"

In an era of ecological upheaval that has led some scientists to declare that human activity has inaugurated a new geological epoch, the Anthropocene, the apocalyptic theology of the Apostle Paul speaks a timely word of ethical and practical import. In his letter to the Roman Christians, Paul calls for a conversion of behavior that resonates with and lends theological substantiation to the urgent calls of ecologists, climatologists, and others concerned for the wellbeing of the entire ecosphere. With a fundamental belief in the God who creates, sustains, and resurrects life, Paul's message in Romans 8:19-22 urges Christians to align their lives with the liberation that God intends for creation and that Jesus Christ has inaugurated through his life, death, and resurrection.

This dissertation examines Rom 8:19-22 in its literary, theological, imperial, and ecological contexts in order to illuminate the implications of Paul's thought for contemporary Christian living. Laying a biblical and theological foundation, the first chapter delineates the ways in which Old Testament texts assume a "relational pyramid" in which Israel, the nations, and nonhuman creation relate with one another and with God in ways that affect the wellbeing of all. In this vision, the conditions and destinies of human and nonhuman members of creation interdepend. Presupposing such a view of the world, Paul indicates throughout Romans, and especially in Rom 8:19-22, that creation's slavery to destruction results from human sin and that its liberation depends upon God's liberation and glorification of humanity, an argument developed in my second chapter. While this interpretation parallels common understandings of Rom 8:19-22, the frequently muted voice of creation is magnified when we recognize that the nonhuman creation too acts as subject, aligning itself with God's purposes, expectantly awaiting the resurrection of humanity, and collectively groaning and laboring towards that resurrection, the apocalypse of the "sons of God." Chapter three turns to relevant features of ancient Rome's religious, political, and agricultural traditions. Like Paul, the Roman imperial mythos maintained that human activity affected the health of creation. Yet, in contrast to Paul, it declared that Augustus, the divinely favored son of god, had established an age of peace and had brought fertility and abundance to the natural world. This "Golden Age" depended upon military power and the exploitation of conquered people and land, as an investigation of the Roman grain trade reveals. By placing Roman rhetoric and practice in conversation with Paul, chapter four demonstrates how Paul's vision of liberation subverts the Roman imperial mythos. The Epistle to the Romans insists that the empire's practices are among those that enslave creation to destruction and that the fulfillment of God's liberation will be established by Jesus Christ, the true Son of God, who will share his inheritance with his siblings, the children of God from all nations. In accord with their allegiance to Christ, his followers should live in ways that honor their relationships with human neighbors and also alleviate the destruction of creation, promote the flourishing of life and biodiversity, contribute to the wellbeing of creation's vulnerable members, and render thanksgiving to God. Exhibiting Paul's practical theology of creation and its powerful political bite, the fifth chapter examines and criticizes American industrial agriculture, particularly the growing of wheat in the Great Plains. In ways that parallel the Roman imperial myth, modern agriculture presents itself as liberating the world from famine through industrial power even as it masks the ways in which it binds creation to destruction. Inspired by the message of Romans, however, Christians find themselves called to unveil the powers of oppression and nurture sustainable communities of liberty, peace, and flourishing in harmony with creation. They may begin to do this by supporting local, organic, and perennial forms of agriculture with the hope that farmers may rely less on fossil fuels, toxic chemicals, and expensive seeds. In so doing, humans presage the liberty and flourishing of the New Creation as they mitigate the epoch-shifting and life-destroying events of climate change and species extinction.

This thesis project focuses on preaching a robust theology of the cross. This work was born out of a desire to envision and enable preaching shaped by a theology of the cross that acknowledges historic theologies of the atonement, while also being informed by contemporary voices that have served to broaden the church’s understanding of God’s saving act through the cross of Jesus Christ.

A robust theology of the cross seeks to identify those aspects of atonement theologies that have been co-opted by oppressive power structures, recognizing the deeply problematic ways that theologies of the cross have supported the oppression of the weakest and most vulnerable among us. This project seeks to bring voices into the conversation that have often been marginalized in hopes of a more inclusive and faithful theology of the cross.

The methodology for this thesis reflects research through the exploration of a variety of available literary resources, engaging theologians representative of differing historic and contemporary views on the cross. In addition to surveying traditional atonement theories that have been fundamental to the church’s understanding historically, the contributions of black, liberation and feminist theologians have been engaged to develop a deeper understanding and more robust theology of the cross.

After engaging with a variety of theologians in search of a more comprehensive theology of the cross, this thesis explores the implications of a robust cruciform theology for contemporary preaching. In the final chapter I offer some examples of my own pulpit ministry that have been informed by this project.

Through engaging traditional and contemporary theologians, I have come to appreciate more fully the overlapping of theological motifs and images of the cross that are provided through the biblical narratives. This work has left me with a clear understanding that to claim one particular atonement theory to the exclusion of all others hampers any hope of developing a rich and robust theology of the cross.

The theological perspectives encountered in this work have had an impact on my life and ministry. The Christus Victor views of Gustaf Aulen have greatly expanded my understanding of Christ’s conquering work over against the principalities and powers, while the work of Charles Campbell has greatly impacted my understanding of preaching’s role in leading congregations toward a posture of resistance against the powers.

Black, liberation and feminist theologians have offered valuable critiques of traditional atonement theories, theories that have often been mishandled by the powerful, becoming tools of oppression against the weak and vulnerable. I believe my use of theological language is more faithful and sensitive thanks to their witness.

I’ve come to a deeper appreciation of the role solidarity plays in a faithful Christian witness. This work has revealed to me more fully that cross-bearing discipleship requires standing in solidarity with those who suffer unjustly, while joining in the struggle against all forms of injustice. I realize now that to stand in solidarity with the One whose death on the cross is the supreme act of solidarity with human suffering is to stand in solidarity with those who suffer, especially the weakest and most vulnerable.

I now see more clearly that the cross provides a way of seeing. To see my neighbors through the lens of the cross is to see their suffering, to see the results of injustice and to see my own complicity with systemic and institutional barriers to life-giving wholeness and freedom for all people.

This project was born out of a desire to engage in a pulpit ministry that enables and empowers a cruciform congregational character. Through this thesis project, I have come to believe more strongly than ever that faithful cross-shaped preaching is essential to casting a vision that supports a way of seeing and knowing that can open the hearts and minds of thoughtful Christian disciples, stirring imaginations to consider what it means to take up one’s cross and follow Jesus.

This thesis project focuses on preaching a robust theology of the cross. This work was born out of a desire to envision and enable preaching shaped by a theology of the cross that acknowledges historic theologies of the atonement, while also being informed by contemporary voices that have served to broaden the church’s understanding of God’s saving act through the cross of Jesus Christ.

A robust theology of the cross seeks to identify those aspects of atonement theologies that have been co-opted by oppressive power structures, recognizing the deeply problematic ways that theologies of the cross have supported the oppression of the weakest and most vulnerable among us. This project seeks to bring voices into the conversation that have often been marginalized in hopes of a more inclusive and faithful theology of the cross.

The methodology for this thesis reflects research through the exploration of a variety of available literary resources, engaging theologians representative of differing historic and contemporary views on the cross. In addition to surveying traditional atonement theories that have been fundamental to the church’s understanding historically, the contributions of black, liberation and feminist theologians have been engaged to develop a deeper understanding and more robust theology of the cross.

After engaging with a variety of theologians in search of a more comprehensive theology of the cross, this thesis explores the implications of a robust cruciform theology for contemporary preaching. In the final chapter I offer some examples of my own pulpit ministry that have been informed by this project.

Through engaging traditional and contemporary theologians, I have come to appreciate more fully the overlapping of theological motifs and images of the cross that are provided through the biblical narratives. This work has left me with a clear understanding that to claim one particular atonement theory to the exclusion of all others hampers any hope of developing a rich and robust theology of the cross.

The theological perspectives encountered in this work have had an impact on my life and ministry. The Christus Victor views of Gustaf Aulen have greatly expanded my understanding of Christ’s conquering work over against the principalities and powers, while the work of Charles Campbell has greatly impacted my understanding of preaching’s role in leading congregations toward a posture of resistance against the powers.

Black, liberation and feminist theologians have offered valuable critiques of traditional atonement theories, theories that have often been mishandled by the powerful, becoming tools of oppression against the weak and vulnerable. I believe my use of theological language is more faithful and sensitive thanks to their witness.

I’ve come to a deeper appreciation of the role solidarity plays in a faithful Christian witness. This work has revealed to me more fully that cross-bearing discipleship requires standing in solidarity with those who suffer unjustly, while joining in the struggle against all forms of injustice. I realize now that to stand in solidarity with the One whose death on the cross is the supreme act of solidarity with human suffering is to stand in solidarity with those who suffer, especially the weakest and most vulnerable.

I now see more clearly that the cross provides a way of seeing. To see my neighbors through the lens of the cross is to see their suffering, to see the results of injustice and to see my own complicity with systemic and institutional barriers to life-giving wholeness and freedom for all people.

This project was born out of a desire to engage in a pulpit ministry that enables and empowers a cruciform congregational character. Through this thesis project, I have come to believe more strongly than ever that faithful cross-shaped preaching is essential to casting a vision that supports a way of seeing and knowing that can open the hearts and minds of thoughtful Christian disciples, stirring imaginations to consider what it means to take up one’s cross and follow Jesus.

Why do women experience a challenge when trying to relate to the biblical text? Women often feel like their voice is ignored and their story is silenced. Even with this challenge present, women have preached and proclaimed the Good News of Jesus Christ since the beginning of the faith. Women’s activity in the life of Christ is evident throughout the gospels, especially the gospel of John. However, certain congregations and denominations still assert that women are to be silent and submissive, and reserve leadership within the church to male pastors, preachers, and teachers. These groups misinterpret certain biblical text in an effort to maintain that women cannot be called to lead ecclesial bodies.

Such actions silence key passages in the New Testament. The Gospel of John elevates the role of women in the life and ministry of Jesus. This thesis will look at the narratives of the Samaritan woman at Jacob’s well in John 4 and Mary Magdalene’s role in proclamation in the resurrection story in John 20, showing the manner in which scriptural text is used to elevate women’s leadership in the life of the modern church. The Gospel of John describes Jesus' view of women is one that elevates their status, personhood, and ability to share the gospel message. In the text, women are not merely followers, but they lead others to a knowledge of the Messiah. Not only is the discipleship of women important to Jesus, but Christ also calls women to then proclaim and share their experiences with others. This thesis will serve as a scriptural basis for elevating the leadership of both lay and clergy women and teaching faithful exegesis of the text within the modern ecclesial context. It will demonstrate the manner in which accurate exegesis leads to faithful preaching and teaching through a detailed analysis of John 4 and John 20.