This study investigates the understanding of heresy and the heretic according to John of Damascus. For him, a heretic was any Christian who, by wilful choice, departs from the one orthodox tradition by adopting a personal opinion on the common faith which he intends to institute as sole truth. Our research is divided into two parts and aims to apply John of Damascus' understanding of the recurring identity of the Christian heretic and his behaviour. By using historical-theological, interdisciplinary and diachronical approaches, our research demonstrates that this Church Father, who is the `seal of the patristic era,' remains a relevant authority for our comprehension of heresy and the heretic. Through two case studies, namely, the Dutch Reformed Churches and Apartheid, and Kimbanguism, our study specifies, on the one hand how a distorted Christian confession contributed to the rise of Apartheid, with its attendant sense of a theocracy, predestination, election, supremacy, divine love and justice. Kimbanguism, on the other hand, represents a heresy against its will. It is an example of Christian leaders who abused their power to apply cultural elements that resulted in a dramatic misinterpretation of the Christian dogma of the Trinity. Finally, our study intends to apply the notions of wilful choice, obstinacy and fanaticism, libertine exegesis, personal opinion and orthodox tradition or common faith, to portray a heretic by using an interdisciplinary approach: theologically as a libertine-exegete, psychologically as a dogmatic and fanatic person, and sociologically as a negative cultural reformer. Thus, our analysis is both historical and theological, and clearly and substantially elucidates the heretical mind in modern times. Consequently, our inquiry may be summed up as follows. Firstly, heresy habitually comes from an existing text, doctrine or discipline; secondly, it concerns people who are originally Christians; thirdly, it demonstrates that a heretic may be a fervent and an educated Christian, a layman or a church leader, who, on the basis of wilful choice, interprets Biblical texts freely, with his personal exegesis and hermeneutics, and ultimately incorrectly. From this exegesis and hermeneutics he deduces and sustains a new doctrine that he defends with obstinacy and fanaticism. / Christian Spirituality, Church History & Missiology / D. Div. (Church History)

This thesis is designed to outline the systematic-theological and theological-historical basis for the Eschatological Gospel of Both Comings of Jesus Christ (Yeshua Ha Mashiach). This cohesively combines Jesus‘ First Coming (for redemption, reconciliation and restoration) with His Second Coming (for the Rapture/Resurrection of the Church/Body of Christ and judgment at the Day of the Lord/Yahweh) into the complete salvation of the Church. The historical writings of the Patristic, Ante- and Post-Nicene Fathers are examined to ensure the continuity of this Eschatological Gospel message being communicated through their writings to the Early Church. The remainder of Church history is examined to ensure the Eschatological Gospel continued to be communicated by the Church as a part of the Great Commission in Matthew 28:18-20. Then, in keeping with the eschatological prophetic intent of the Parable of the Wheat and Tares (Weeds) in Matthew 13:24-30, 36-43, of both the kingdom of God and the kingdom of Satan coexisting and growing until ―the end of the age,‖ the antithesis of the Eschatological Gospel is examined—Satan‘s plan of lies, deception and heresy throughout history, culminating with the explosion of activity since 1948. This satanic plan is described as being not only insidiously deceptive by recruiting converts to the kingdom of darkness in rebellion and opposition to the kingdom of God, but also as preparing the way for the End-time/Last Days‘ ten-nation confederacy to be led by the antichrist. Biblical chronology is used to trace the history of both the kingdom of God and the kingdom of darkness to the present day. Finally, the ―Signs of the Times‖ in modern history are examined, thereby showing the need for the Eschatological Gospel to be taught in the twenty-first century, especially as the day of the Lord Jesus Christ‘s Parousia rapidly approaches. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Michael Servetus (1508 - 1553) and Emanuel Swedenborg (1688 - 1772) are both considered heretics. They share many concepts about the nature of God, especially their rejection of orthodox Nicene and Chalcedonian theology. This thesis explores their respective theologies relating to the Trinity and Christology, with speculation of what sources they may have had in common. While attention is paid to Ignatius, Irenaeus and Tertullian, particular attention is paid to Tertullian, whose work Adversus Praxean lays the foundation of Servetus' ideas and has much in common with Swedenborg's theology. In light of their similarity to Tertullian, the question is asked if Servetus and Swedenborg would have been called heretics prior to Nicaea. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

To open a different perspective on the still-discussed difference between Christian religion and magic is the task of this work. In order to reach the end successfully, that is, the fourth part of this thesis, which deals with the principle of sanctity in the Catholic Church, it was necessary to first develop the following three blocks. 1) Religious-anthropological analysis of magic ? in this part we summarize basic anthropological views on magic according to the individual researchers J.G. Frazer, E.B. Taylor, R.R. Marett, B. Malinowski, and E. de Martino. The subject of this section was the analysis of animism and the inner power of creation. 2) Magic as a part of religion ? in which we analysed the content of the concept of magic, the area where it came from, and how it was perceived in the environment of the Mediterranean European culture of ancient Rome, and how magic was discredited in the ancient "pagan" and Christian environment. 3) The interest of the sages in the phenomenon of magic ? has created a space for the issue of the magic of "barbaric" tribes, whose faith traditions have become a legitimate part of the Catholic faith. This section has also developed a "story of overly" peculiar magic adepts of the "restored" Renaissance Platonic Academy, in which M. Ficino and P. della Mirandola worked. We paid more attention to their life stories and work, for they themselves stood at the birth of an "institutional" association in the area of a sort of "applied" magism in the form of esoteric neoplatonism, hermetism, and theururgy. At this point we also found the historical model of the later Czech hermetic society Universalia, which we mentioned at the end of the work. 4) Ex opere operato et ex opere operantis ? it represents the peak of our work, opening a whole new discussion in the critique of magic and religion. Magic and Christian religion have a common root, they co-exist side by side, complement each other, and even blend in some areas of universal piety as conditions of one and the same Catholic faith.

This study assesses the intersection of crusading and heresy repression in the late twelfth and early thirteenth centuries. The event that encapsulates this intersection was the Albigensian Crusade, a two-decades long conflict that befell the south of France, or Occitania. The papacy, aligned with northern lords and other willing Christians, took up arms to defend the Church from the Cathar heresy’s corrupting influence. This conflict marked a new development in Christian acts of violence. While the Church had crusaded against many different enemies—even branding some as heretics—before 1209, the Church had never called a crusade for the explicit purpose of stamping out a heretical group. This study aims to answer two questions: how did the scope of crusade broaden to incorporate heretical groups and how did methods for countering heresy shift to include crusading? To answer these questions, this study analyzes two strands of ecclesiastical propaganda. Propaganda consisted of written works that functioned as tools to educate, inform, persuade, and inspire in others certain beliefs and actions. These were texts that defined, promoted, and celebrated the practice of crusading; and texts that defined, maligned, and condemned heresies and those adhering to them. These two strands of propaganda began to intertwine in the late twelfth century, resulting in a modified anti-heresy discourse in which crusading against heretics became a theologically justifiable idea. This study argues that the call for crusade against the Occitan heretics was the end result of theological developments that began in the 1170s. What’s more, the institutionalization and codification of these strands of propaganda created the theological precedent for framing the Albigensian Crusade as a holy war, allowing the idea of crusading against heretics to take root in anti-heresy discourse in the years preceding Innocent III’s papacy and his call for crusade in southern France.

This study investigates the understanding of heresy and the heretic according to John of Damascus. For him, a heretic was any Christian who, by wilful choice, departs from the one orthodox tradition by adopting a personal opinion on the common faith which he intends to institute as sole truth. Our research is divided into two parts and aims to apply John of Damascus' understanding of the recurring identity of the Christian heretic and his behaviour. By using historical-theological, interdisciplinary and diachronical approaches, our research demonstrates that this Church Father, who is the `seal of the patristic era,' remains a relevant authority for our comprehension of heresy and the heretic. Through two case studies, namely, the Dutch Reformed Churches and Apartheid, and Kimbanguism, our study specifies, on the one hand how a distorted Christian confession contributed to the rise of Apartheid, with its attendant sense of a theocracy, predestination, election, supremacy, divine love and justice. Kimbanguism, on the other hand, represents a heresy against its will. It is an example of Christian leaders who abused their power to apply cultural elements that resulted in a dramatic misinterpretation of the Christian dogma of the Trinity. Finally, our study intends to apply the notions of wilful choice, obstinacy and fanaticism, libertine exegesis, personal opinion and orthodox tradition or common faith, to portray a heretic by using an interdisciplinary approach: theologically as a libertine-exegete, psychologically as a dogmatic and fanatic person, and sociologically as a negative cultural reformer. Thus, our analysis is both historical and theological, and clearly and substantially elucidates the heretical mind in modern times. Consequently, our inquiry may be summed up as follows. Firstly, heresy habitually comes from an existing text, doctrine or discipline; secondly, it concerns people who are originally Christians; thirdly, it demonstrates that a heretic may be a fervent and an educated Christian, a layman or a church leader, who, on the basis of wilful choice, interprets Biblical texts freely, with his personal exegesis and hermeneutics, and ultimately incorrectly. From this exegesis and hermeneutics he deduces and sustains a new doctrine that he defends with obstinacy and fanaticism. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)

This thesis is designed to outline the systematic-theological and theological-historical basis for the Eschatological Gospel of Both Comings of Jesus Christ (Yeshua Ha Mashiach). This cohesively combines Jesus‘ First Coming (for redemption, reconciliation and restoration) with His Second Coming (for the Rapture/Resurrection of the Church/Body of Christ and judgment at the Day of the Lord/Yahweh) into the complete salvation of the Church. The historical writings of the Patristic, Ante- and Post-Nicene Fathers are examined to ensure the continuity of this Eschatological Gospel message being communicated through their writings to the Early Church. The remainder of Church history is examined to ensure the Eschatological Gospel continued to be communicated by the Church as a part of the Great Commission in Matthew 28:18-20. Then, in keeping with the eschatological prophetic intent of the Parable of the Wheat and Tares (Weeds) in Matthew 13:24-30, 36-43, of both the kingdom of God and the kingdom of Satan coexisting and growing until ―the end of the age,‖ the antithesis of the Eschatological Gospel is examined—Satan‘s plan of lies, deception and heresy throughout history, culminating with the explosion of activity since 1948. This satanic plan is described as being not only insidiously deceptive by recruiting converts to the kingdom of darkness in rebellion and opposition to the kingdom of God, but also as preparing the way for the End-time/Last Days‘ ten-nation confederacy to be led by the antichrist. Biblical chronology is used to trace the history of both the kingdom of God and the kingdom of darkness to the present day. Finally, the ―Signs of the Times‖ in modern history are examined, thereby showing the need for the Eschatological Gospel to be taught in the twenty-first century, especially as the day of the Lord Jesus Christ‘s Parousia rapidly approaches. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Michael Servetus (1508 - 1553) and Emanuel Swedenborg (1688 - 1772) are both considered heretics. They share many concepts about the nature of God, especially their rejection of orthodox Nicene and Chalcedonian theology. This thesis explores their respective theologies relating to the Trinity and Christology, with speculation of what sources they may have had in common. While attention is paid to Ignatius, Irenaeus and Tertullian, particular attention is paid to Tertullian, whose work Adversus Praxean lays the foundation of Servetus' ideas and has much in common with Swedenborg's theology. In light of their similarity to Tertullian, the question is asked if Servetus and Swedenborg would have been called heretics prior to Nicaea. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

Les recherches récentes ont tenté une nouvelle approche du concept de " religions orientales", mis en relief par Franz Cumont dans Les religions orientales dans le paganisme romain. Tout au long de ce processus de déconstruction de l'idée des «religions orientales», on remarque l'absence d'une relecture approfondie des écrits chrétiens. Il est primordial de comprendre l'apport des sources chrétiennes dans l'établissement et l'élaboration de cette nouvelle perspective. La relecture des écrits de Tertullien est d'autant plus nécessaire qu'il a joué un rôle dans les théories établies par Cumont qui définissait le culte mithriaque comme le rival du christianisme. et les "cultes orientaux" deviennent sous sa plume le missing link entre paganisme et christianisme. Tertullien écrit à une époque charnière de l'histoire du christianisme : celle de la construction et de l'expression de l'identité chrétienne. Le polémiste a recours à Cybèle, aux dieux isiaques et à Mithra dans ses traités apologétiques et antihérétiques. Cette étude propose une relecture des lignes "orientales" de l'oeuvre de Tertullien à la lumière du contexte polémique, rhétorique et identitaire de ses traités. Pour mieux appréhender le rôle qu'il attribue à ses divinités, il est nécessaire de dépouiller ces passages, de démonter l'argumentation de Tertullien et de s'imprégner de la dialectique chrétienne pour saisir les rouages de la pensée de l'apologète. La construction binaire et antithétique de ses ouvrages nous permet d'évaluer la vision chrétienne des rapports religieux et de comprendre la place des dieux "orientaux" dans la définition chrétienne de l' "autre", en opposition à la nouvelle religio. / Research attempts to conceptualize a new approach to the "religions orientales" advanced by Franz Cumont in his book Les religions orientales dans le paganisme romain. It is necessary to understand what the contribution of the study of Christian sources to the establishment and development of this new perspective and a redefinition of the so-Called oriental gods is. This re-Reading of Tertullian is necessary due to the role of Cumont's theories : the scholar defined the Mithraic cult as the rival of Christianity. The "oriental religions" in his writings represent the missing link between paganism and Christianity. Tertullian wrote during a turning point in Christian history when the identity of Christianity was being established. The polemicist often uses Cybele, the deities of the gens Isiac and Mithras in his apologetic and anti-Heretical treaties. This study proposes a re-Reading of the "oriental" in the works of the polemicist, taking into consideration the polemic and rhetoric and the concept of identity in his treaties. In order to understand the role reserved by the author for the deities that were so important to Cumont, it is necessary to analyse these passages, collect the controversial issues behind each citation of the Magna Mater, Isis and Mithras, and deconstruct the arguments of Tertullian, in the light of Christian dialectic to comprehend the workings of the apologist's mind. Similarly,the binary and antithetical construction of the works of Tertullian allow us to assess the Christian vision of religious relationship and understand the place of the so-Called Oriental gods in the Christian definition of the "other" in opposition to the new religio.

The purpose of this study is to explore the life history of Fred Francis Bosworth (1877-1958) and critically analyze the influential factors that may have contributed to his success as a famous healing evangelist. It seeks to answer the question, “How did he develop from a small-town farm boy into a famous healing evangelist and Pentecostal pioneer?” Using the historical case study method as the research design, the study employs a variant of Social Cognitive Career Theory (SCCT), which suggests that a person's career choice can be determined by his or her self-efficacy beliefs and expected outcomes. Self-efficacy comes from past performances, various learning, social support and one's reaction to barriers. The aim of the study is to determine how Bosworth's childhood and adolescent experiences, as well as his secular experiences in the business world, may have prepared him for his career as a healing evangelist. By showing how a person's early years can impact his or her future, this research will allow the church to know more about the role of early, natural experiences (including skills and environment), in determining God's will for a person's life and ministry. Although Bosworth, author of Christ the Healer (1948), is widely known for his teachings on divine healing, there is little known about his life history. This study is the first to offer a critical analysis of his entire life and ministry; it is also the first study to use the concepts of SCCT to show how his adulthood success may have been influenced by the experiences of his childhood and youth. This study argues that several factors played a critical role in Bosworth’s development. In addition to music and his secular work as a businessman, these factors include his crises, strong Christian women, healings in answer to prayer, and his work in foreign missions. Although Bosworth and others have attributed his success primarily to his Pentecostal experience, this study contends that his childhood, secular and business experiences played a more important role than has been reported in the literature. Furthermore, this study shows that Bosworth’s path to success can be understood through the elements of SCCT. Through SCCT, one can see how Bosworth developed an interest in the healing ministry, how he chose to pursue the ministry as a career, and how he performed and set goals as an evangelist. / Thesis (PhD)--University of Pretoria, 2009. / Church History and Church Policy / unrestricted