Browsing by Subject "Cross"

The receptor-recognized form of α₂-macroglobulin (α₂M*) targets antigens (Ag) to professional Ag-presenting cells (APCs) for rapid internalization, processing, and presentation. When employed as an Ag delivery vehicle, α₂M* amplifies major histocompatibility complex (MHC) class II presentation as demonstrated by increased antibody (Ab) titers. Recent evidence, however, suggests that α₂M*-encapsulation may also enhance Ag-specific cytotoxic T lymphocyte (CTL) immunity. In these studies, we demonstrate that α₂M*-delivered Ag (ovalbumin, OVA) enhances the production of specific in vitro and in vivo CTL responses.

Murine splenocytes expressing a transgenic T cell receptor (TCR) specific for CTL peptide OVA_257-264 (SIINFEKL) demonstrated up to 25-fold greater IFN-γ and IL-2 secretion when treated in vitro with α₂M*-OVA compared to soluble OVA. The frequency of IFN-γ -producing cells was increased ~15-fold as measured by ELISPOT. Expansion of the OVA-specific CD8+ T cells, as assayed by tetramer binding and [3H]thymidine incorporation, and cell-mediated cytotoxicity, as determined by a flow cytometric assay, were also significantly enhanced by α₂M*-OVA. Furthermore, CTL responses were observed at Ag doses tenfold lower than those required with OVA alone.

We also observed enhanced humoral and CTL responses by naïve mice following intradermal immunization with α₂M*-OVA. These α₂M*-OVA-immunized mice displayed increased protection against a subcutaneously implanted OVA-expressing tumor, as demonstrated by delayed tumor growth and prolonged animal survival. The anti-tumor response observed with α₂M*-mediated Ag delivery was comparable to that of an accepted vaccine adjuvant (CpG 1826) and appeared superior to a cell-based vaccine technique.

To further understand the mechanism underlying this enhanced CTL immunity, the subsets of professional APCs capable of cross-presenting α₂M*-encapsulated Ag were investigated. Although both dendritic cells (DCs) and macrophages appear to stimulate some degree of cross-priming in response to α₂M*-encapsulated Ag, CD8+CD4- and CD8-CD4+ DCs appear to do so with the greatest efficiency. The implications of this finding to the ongoing debate regarding the relative contributions of APC subsets to Ag cross-presentation and the determinants of which cells cross-present with high efficiency are discussed.

These observations demonstrate that α₂M*-mediated Ag delivery promotes cross-presentation resulting in enhanced Ag-specific CTL immunity. Considered in the context of previous work, these results support α₂M* as an effective Ag delivery system that may be particularly useful for vaccines based on weakly immunogenic subunits or requiring dose sparing.

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.

Motivated by recent academic inquiry into the distinction between relational collectivism and group collectivism that characterize different cultures, I empirically investigate the differential effects of relational and group collectivism on social motivation across cultures. The present research contextualizes motivation in social interactions and illustrates the influences of different types of interaction partners on social motivation through self-construal. To unpackage the psychological process in which social motivation is elicited, I develop a two-step theoretical model: In the first step, I examine how different types of interaction partners activate the individual, relational and collective aspects of the self construal. The second step of my model investigates how the activated self-construal shapes individuals' social motivations toward their interaction partners.

Empirical studies were conducted in an individualist culture (US) and a collective culture (Singapore). Results from the studies identified both culturally specific and culturally universal patterns in self-construal activation. Interacting with a friend elicits relational self across both cultures. When interacting with a stranger, members of individualist cultures activated their collective and relational selves whereas members of collectivist cultures activated their individual self. Another interesting finding is that interacting with an ingroup member evokes the relational aspect of the self-construal in collectivist cultures, but it elicits the collective aspect of the self-construal in individualist cultures. An outgroup member evokes the collective aspect of the self-construal across both cultures. The studies also examined the link between the activated self-construal and its motivational consequence, and established the mediating effect of self-construal between interaction partner and social motivation. Applying the two-step model to both individualist and collectivist cultures, I demonstrate that individualist and collectivist cultures vary in the self-construal activation process in response to different types of interaction partners, but once certain aspect of the self is activated, it is likely to lead to the same social motivations across the two cultures.