König is a contemporary and influential theologian and his views can not be ignored (Strauss, 2004:123). König (2002:13) regards himself as a reformed theologian, but his doctrine on providence differ from the classic reformed view. In some cases, König's theology is viewed as reformed (eg. his doctrine on justification) but not in all cases, as with the doctrine of providence (Strauss, 2004:139). According to König (2002:33) the classic Reformed understanding of providence is not comforting. Also, according to König, the classic reformed view of providence makes God an evil God who ordains evil, and then sits back and watches as it unfolds. König's (2002:237) solution for the problem of the classic reformed view is that God is not fully in control, but that He will be in control one day. This view of König is in conflict with the reformed confession which confess that God through his providential hand maintains and governs all things. In König's (2002: 226) doctrine of providence he shifts the omnipotence of the Father to the Son. This shift has great implications for different aspects of the reformed dogma, such as the doctrine of the Trinity, Covenant and Election. The conclusion is that König's doctrine of providence is not comforting in the light of the reformed confession, and that it only causes more confusion and distress. / Thesis (MA (Dogmatics))--North-West University, Potchefstroom Campus, 2013

König is a contemporary and influential theologian and his views can not be ignored (Strauss, 2004:123). König (2002:13) regards himself as a reformed theologian, but his doctrine on providence differ from the classic reformed view. In some cases, König's theology is viewed as reformed (eg. his doctrine on justification) but not in all cases, as with the doctrine of providence (Strauss, 2004:139). According to König (2002:33) the classic Reformed understanding of providence is not comforting. Also, according to König, the classic reformed view of providence makes God an evil God who ordains evil, and then sits back and watches as it unfolds. König's (2002:237) solution for the problem of the classic reformed view is that God is not fully in control, but that He will be in control one day. This view of König is in conflict with the reformed confession which confess that God through his providential hand maintains and governs all things. In König's (2002: 226) doctrine of providence he shifts the omnipotence of the Father to the Son. This shift has great implications for different aspects of the reformed dogma, such as the doctrine of the Trinity, Covenant and Election. The conclusion is that König's doctrine of providence is not comforting in the light of the reformed confession, and that it only causes more confusion and distress. / Thesis (MA (Dogmatics))--North-West University, Potchefstroom Campus, 2013

This thesis deals with the problem of evil in Islamic theology, and, in particular, tries to examine the concept of al-qabih in al-Qadi 'Abd al-Jabbar al-Hamadhanis thought. This study is based on the fact that Islam, like other monotheist religions, considers the presence of evil in the world as a grave difficulty, a situation which has resulted in much dispute among the mutakallimin. For 'Abd al-Jabbar, the problem of evil is discussed in the framework of the concept of divine justice. According to this formulation, God does nothing except the good, as he must do the obligatory (al-wajib), will not devote himself to anything except for the sake of goodness, and never desires to do anything repulsive but only chooses wisdom and righteousness. Thus, 'Abd al-Jabbar's discussion of the problem of evil is an effort aimed at defending God's justice and omnipotence in a world marred by the presence of evil. This is significant, since divine justice (al-'adl), together with divine unity (al-tawhid), constitutes the most important characteristic of Mu'tazilism, a characteristic by virtue of which the Mu'tazilites claimed for themselves the title of ahl al-'adi wa al-tawhid, the adherents of divine justice and unity.

Thesis (M.A.)--Catholic Theological Union of Chicago, 1989. / Vita. Includes bibliographical references (leaves 127-139).

Thesis (M.A.). / Written for the Faculty of Religious Studies. Title from title page of PDF (viewed 2008/05/12). Includes bibliographical references.

Thesis (M.A.) --University of Adelaide, School of Humanities, Discipline Classics, 2008. / "August 2008" Master by Research in Classical Studies. Bibliography: leaves 117-131. Also available in print form.

Thesis (Th. M.)--Dallas Theological Seminary, 2001. / Includes bibliographical references (leaves 53-55).

Thesis (M.A.)--Trinity International University, 2004. / Abstract. Includes bibliographical references (leaves 139-148).

Thesis (Ph. L.)--Catholic University of America, 2008. / Description based on Microfiche version record. Includes bibliographical references (leaves 76-79).

Thesis (Th. M.)--Dallas Theological Seminary, 2001. / Includes bibliographical references (leaves 53-55).