Scholarship has tended to depict John Owen as a “Reformed catholic” attempting a synthesis of Reformed principles with a largely Thomist doctrine of God. In this thesis, I argue that this depiction risks losing sight of those aspects of Owen's doctrine of God that are intended to support a distinctly Protestant account of the economy of grace. By an examination of the principles of divine government, I argue that Owen employs the theme of God's “dominion” in order to establish the freedom and gratuity of God's grace, and to resist theologies that might otherwise use the doctrine of creation to structure and norm God's government of creatures. In chapter one, I argue against prevailing readings of Owen's thought that his theology of the divine will is, in fact, “voluntarist” in nature, prioritizing God's will over his intellect in the determination of the divine decree. I show that Owen regards God's absolute dominion as an entailment of his ontological priority over creatures. Chapters two and three examine the character of God's dominion over creatures in virtue of their “two-fold dependence” upon him as both Creator and Lawgiver. Chapter four takes up Owen's theology of God's remunerative justice in the context of his covenant theology. I show here that his doctrine of divine dominion underwrites his critique of merit-theology and attempts to establish the gratuity of that supernatural end to which humans are destined. Finally, in chapter five, I examine the principles of God's mercy, expressed in the work of redemption, where I demonstrate how Owen's conception of divine dominion underwrites the freedom of God in election and his account of particular redemption.

Notre thèse d’analyse des idées politiques retrace l’histoire intellectuelle de larevue de pensée critique étasunienne Telos de 1968 à 2001. A travers notre travail denarration critique, nous cherchons à comprendre, au sens wébérien, l’évolution idéologiquesignificative de la publication-organisation, qui est passée en moins de trente ans d’unpositionnement néo-marxiste affilié à la Nouvelle gauche américaine à un populisme prochede la Nouvelle droite européenne. Notre hypothèse de travail est que le rapport que Telosentretient avec la Théorie critique de l’Ecole de Francfort est déterminant pour comprendreson évolution et écrire son histoire. Nous défendons ici la thèse que Telos constitue unorgane dissident de « théorie critique nord-américaine » (Mooney, Calhoun) qui s’exprimesous la forme d’un « traditionalisme critique » qui tient lieu de synthèse entre différentesbranches de théorie critique contemporaine. En tant que synthèse, la théorie telosiennedépasse l'héritage de la vieille Théorie critique francfortoise, dans un double rapportd’intégration et de négation. In fine, Telos produit sa propre critique, une autre théoriecritique. / Our doctoral dissertation traces the intellectual history of the American criticalthought journal Telos from 1968 to 2001. Through our critical narrative, we intend tounderstand, in the weberian sense, the significant ideological evolution of the publicationorganization,which, in less than thirty years, moved from a neo-Marxist position affiliatedwith the American New Left to a populism related to the European New Right. Our workinghypothesis is that the link between Telos and the Critical Theory of the Frankfurt School isdecisive to understand its evolution and write its history. Our thesis is that Telos is adissenting organ of “North-American Critical Theory” (Mooney, Calhoun) expressed as a“critical traditionalism” that acts as a synthesis between various trends of contemporarycritical theory. As a synthesis, the telosian theory overcomes the legacy of the old Criticaltheory in a dual relationship of integration and negation. Ultimately, Telos produces its owncriticism, another critical theory.

Text in German / This thesis analyses the contextual concepts for Mission in Europe as developed by European churches between 1979 and 1992 by examining their interpretation of European culture and history (,,Europabild") and the corresponding understandings of mission. The main thrust of the Roman Catholic concept of the ,,New Evangelization of Europe" is to understand European-humanist culture as having grown out of christian (Roman Catholic) roots and to interpret the Church as Soul of Europe. Accordingly, New Evangelization means to call Europe back to the Church in order to keep its culture from ruin and to revitalize it. The European branch of the Lausanne Movement took some clues from the Roman Catholic concept, but interpreted them in its own way since 1984. Here European culture is understood in the basic theological tension between ,,bridge" and ,,barrier" for the Gospel in Europe. The aim of mission is the conversion of Europeans to the biblical and present Jesus Christ who is able to give new life and new hope for individual Europeans and European culture. The Conference of European Churches has coined and discussed the concept of ,,Mission of the Churches in a Secularized Europe" since 1986. The Protestant ,,wing" tends to be less critical towards secularized European culture than Orthodox theologians seem to be. Nevertheless both affirm an understanding of mission as encounter with present time European culture in which God is seen at work in various and mysterious ways. Finally the author formulates his conclusions and perspectives for a transforming (of) mission in Europe. The Body of Jesus Christ in Europe needs to be as deeply rooted in biblical revelation as in biblical spirituality in order to live as a missionary and alternative community in the middle of European culture, and in order to not repeat past european-christian inculturations, but to repent and invite Europeans to turn to Jesus Christ to explore fresh ways of life, hope and reconciliation in the middle of European diversity. / Diese Arbeit fragt nach den theologischen und historischen Grundlinien kontextueller Missionskonzepte filr Europa, wie sie zwischen 1979 und 1992 in den Kirchen Europas entwickelt wurden. In einer ein:f:Uhrenden Standortbestimmung werden zunachst Diskontinuitat und Kontinuitat eines auf Europa bezogenen Missionsverstandnisses in der Missions- und Kirchengeschichte dargestellt. Im Hauptteil der Arbeit werden in einem historisch-theologischen Untersuchungsgang die verschiedenen Missionskonzepte fUr Europa nach ihrem Europabild und dem korrespondierenden Missionsverstandnis befragt. Im romisch-katholischen Programm der ,,Neuevangelisierung Europas", das seit 1979 von Papst Johannes Paul II. inspiriert wird, geht es darum, die christliche (romisch-katholische) Kirche als Wurzel und Seele der europaisch-humanistischen Kultur zu erkennen und sich ihr neu zuzuwenden, um so die europaische Kultur vor dem Zerfall zu bewahren. Der europaische Zweig der evangelikalen Lausanner Bewegung hat Impulse aus der romischkatholischen Kirche aufgenommen und seit 1984 in einer Reihe von Konferenzen in eigener Weise fortgefuhrt. Hier wird die Kultur Europas in der Spannung zwischen Silnde und Erlosung und somit als Herausforderung und Chance fUr eine speziell auf die europaische Situation ausgerichtete Mission verstanden. Ziel der Mission ist es, die Europaer zur Umkehr zu Jesus Christus einzuladen, der alleine Grund fUr neues Leben und neue Hoffnung in der Kultur Europas sein konne. Die Konferenz der Europaischen Kirchen, der ein gro.Ber Teil der protestantischen und orthodoxen Kirchen Europas angehOrt, beschaftigt sich seit 1986 in einer Reihe von Studienkonsultationen mit der ,,Mission der Kirchen in einem sirkularisierten Europa". Die protestantischen Delegierten stehen der sirkularisierten Kultur Europas weniger kritisch gegeniiber als die orthodoxen Vertreter. Insgesamt versteht man Mission in Europa als Begegnung mit der europaischen Kultur der Gegenwart, in der man Gottes Wirken entdecken konne. Ausgehend von diesen Ergebnissen werden in einem Schlussteil Grundlinien fur ein erneuerte und erneuernde Mission in Europa formuliert. Die missionarische Gemeinde in Europa heute braucht die Verwurzelung in der biblischen Offenbarung und in biblischer Spiritualitat, um als Mit-, Gegenund Fur-Kultur inmitten von Europa nicht zu einer Riickkehr zu vergangenen christlichen Inkulturationen, sondern zur Umkehr zum lebendigen Christus einzuladen, der neues Leben und neue Hoffnung schenkt und Versohnung inmitten aller europaischen Verschiedenheit moglich macht. / Christian Spirituality, Church History & Missiology / D.Th. (Missiology)

L’émergence de la Chine dans le système international post-guerre froide pose un défi pour la position hégémonique des États-Unis et l’ordre mondial libéral. Lorsqu’ils tentent d’expliquer ce défi, les spécialistes tendent à se concentrer uniquement soit sur le hard power chinois (en particulier, sa puissance militaire) soit sur son soft power (l’attrait de sa culture et idéologie). Cette thèse développe un cadre d’analyse alternatif inspiré de la sociologie de Pierre Bourdieu, articulé autour de la notion de pouvoir symbolique. Elle conçoit la politique internationale en termes d’une lutte symbolique (entre, par exemple, une orthodoxie et une hétérodoxie) dont l’issue est déterminée par au moins trois facteurs cruciaux : contexte, capital et lieux communs. Ce cadre est appliqué à l’analyse du nouveau rôle de la Chine dans le monde depuis la fin de la guerre froide, lequel est indiscutablement l’un des développements les plus remarquables des relations internationales des temps modernes. La thèse démontre que la Chine ne défie pas l’hégémonie des États-Unis et l’ordre mondial libéral au sens conventionnel de la puissance matérielle ou de l’idéologie, mais plutôt au niveau symbolique. La thèse soutient que la conjonction des trois facteurs susmentionnés a été nécessaire à l’influence mondiale de la Chine : (1) la crise de légitimation des États-Unis (sur les plan économique, politique et idéologique), couplée à l’extraordinaire ascension de nouvelles puissances dans le système international comme la Chine, ont créé un contexte historique favorable ou « condition de possibilité »; (2) l’énorme capital symbolique accumulé par la Chine, en raison non seulement de son nouveau statut de grande puissance, mais aussi de son approche pragmatique des questions nationales et internationales, en a fait une source d’inspiration convoitée mondialement ; (3) la mobilisation stratégique par la Chine de son capital symbolique, sous la forme d’un ensemble de lieux communs ‘rhétoriques’, a grandement contribué à légitimer sa puissance, en particulier aux yeux des élites dirigeantes dans le monde en développement, dissimulant ainsi le caractère asymétrique et arbitraire de ses relations. Ensemble, ces trois éléments –contexte, capital, lieux communs– expliquent le pouvoir symbolique de la Chine, c’est-à-dire la perception selon laquelle, contrairement aux États-Unis, elle propose des réponses pertinentes et cohérentes aux problèmes d’organisation sociale, économique et politique de ce monde. L’ascension de la Chine remet ainsi en question le « méta-capital » des États-Unis, c’est-à-dire son monopole sur la production du capital économique, social, culturel et symbolique. L’accent mis sur cette dimension symbolique de la lutte pour définir et imposer la « vision légitime du monde social et ses divisions » révèle une rupture avec la pratique conventionnelle de la politique des grandes puissances, au profit d’une transformation pacifique du système international et d’une diplomatie symbolique. Cet accent sur le pouvoir symbolique ouvre des avenues prometteuses pour l’étude du changement et des sources d’autorité sur la scène politique mondiale, traditionnellement définie comme « anarchique ». / China’s rise within the international system in the post-Cold War era challenges the hegemonic position of the United States and the Western liberal order. In trying to explain this challenge, scholars tend to either focus on Chinese hard power (in particular, its military power) or on its soft power (the attractiveness of its culture and ideology). This thesis develops an alternative Bourdieu-inspired framework addressing symbolic power. It conceptualizes international politics in terms of a symbolic struggle (such as that between orthodoxy and heterodoxy) whose outcome is determined by at least three crucial factors: context, capital and commonplaces. The framework is applied to the analysis of China’s new world role, which is arguably one of the most remarkable developments in modern international relations. The thesis shows that China does not challenge U.S. hegemonic position and the Western liberal order in the conventional sense of material power or ideology, but rather at the symbolic level. The thesis argues that the combination of the three above-mentioned factors has been necessary to China’s worldwide influence : (1) the legitimation crisis of the United States (economically, politically and ideologically), paired with the extraordinary rise of new illiberal powers on the world scene such as China, created a favourable historical context or “condition of possibility”; (2) the huge amount of symbolic capital accumulated by China, not only because of its new status as a great power, but also because of the success of its pragmatic approach to national and international issues, made it become a source of inspiration for countries across the world; (3) the strategic mobilization by China of its symbolic capital, in the form of ‘rhetorical’ commonplaces, greatly contributed to legitimize its power, especially in the eyes of ruling elites in the developing world, thereby dissimulating the asymmetric and arbitrary nature of the Chinese power and relations. Together, these three components -context, capital, and commonplaces- explain the emergence of China as a symbolic power, i.e. the perception that, unlike the United States, China now has the authority to speak the truth and to define causes of and remedies for certain problems and crises. China’s rise challenges the Unites States’ ‘meta-capital’, that is, its monopoly on the production of economic, social, cultural, and symbolic capital. The focus on this symbolic dimension as a ‘weapon’ in the struggle to define and impose the “legitimate vision of the social world and its divisions” reveals a rupture in the conventional practice of great powers politics, pointing to a peaceful transformation of the international system and symbolic diplomacy. It shows that a focus on symbolic power opens promising avenues for the study of change and sources of authority in world politics, traditionally defined as “anarchic”.

This thesis follows the development of the Ukrainian identity in Toronto since World War II. It explores the formation of collective memory by the Third Wave of Ukrainian immigration who arrived in Toronto in the early 1950s and the crystallization of a particular Ukrainian identity within this community. In particular, it looks at the role of the Ukrainian schooling system as an important institution shaping the community’s understanding of Ukrainian identity. It also discusses the challenges to that identity since the arrival of the Fourth Wave of Ukrainian immigration which began in 1991. It charts the intra-group tensions which arose in the community due to different understandings of what it means to be Ukrainian and describes how competing Ukrainian identities found within the Fourth Wave of immigration have shifted the dynamic in the Ukrainian community, explaining low involvement of Fourth Wave members within community institutions such as the Ukrainian school.

This thesis follows the development of the Ukrainian identity in Toronto since World War II. It explores the formation of collective memory by the Third Wave of Ukrainian immigration who arrived in Toronto in the early 1950s and the crystallization of a particular Ukrainian identity within this community. In particular, it looks at the role of the Ukrainian schooling system as an important institution shaping the community’s understanding of Ukrainian identity. It also discusses the challenges to that identity since the arrival of the Fourth Wave of Ukrainian immigration which began in 1991. It charts the intra-group tensions which arose in the community due to different understandings of what it means to be Ukrainian and describes how competing Ukrainian identities found within the Fourth Wave of immigration have shifted the dynamic in the Ukrainian community, explaining low involvement of Fourth Wave members within community institutions such as the Ukrainian school.

José Jiménez Lozano es un escritor singular dentro del panorama literario hispánico de las últimas décadas. Su obra es vasta y diversa y a esta observación inicial no escapa su narrativa, género en el que el escritor se muestra más prolífico. A pesar de la diversidad aparente, existe una notable unidad subyacente a toda la obra de José Jiménez Lozano. Esta unidad reposa no sólo sobre el regreso constante a unos mismos asuntos sino también sobre los planteamientos o fundamentos de los que parte su creación literaria. El escritor reflexiona sobre su obra y deja diseminado, a través de las diversas manifestaciones de su prosa de ideas, un discurso sobre la escritura que este trabajo sintetiza, valorando, asimismo, la coherencia entre esta reflexión y la praxis literaria. / José Jiménez Lozano is a unique writer in the Hispanic literary scene of these last decades. His work is vast and diverse, and this initial observation does not escape his narrative, which genre the write demonstrates more prolifically. Despite the apparent diversity, there is outstanding unity underlying Jiménez Lozano´ entire work. This unity lies not only on the constant return to the same matters, but also on the approaches or the reasons, from which his literary work begins. The writer reflects over his work ant lets his ideas expand through the diverse manifestations of his ideas on prose. It is a talk about the rhetorical writing of this work, valuing the coherent existence between reflection and literary practice

Text in German / This thesis analyses the contextual concepts for Mission in Europe as developed by European churches between 1979 and 1992 by examining their interpretation of European culture and history (,,Europabild") and the corresponding understandings of mission. The main thrust of the Roman Catholic concept of the ,,New Evangelization of Europe" is to understand European-humanist culture as having grown out of christian (Roman Catholic) roots and to interpret the Church as Soul of Europe. Accordingly, New Evangelization means to call Europe back to the Church in order to keep its culture from ruin and to revitalize it. The European branch of the Lausanne Movement took some clues from the Roman Catholic concept, but interpreted them in its own way since 1984. Here European culture is understood in the basic theological tension between ,,bridge" and ,,barrier" for the Gospel in Europe. The aim of mission is the conversion of Europeans to the biblical and present Jesus Christ who is able to give new life and new hope for individual Europeans and European culture. The Conference of European Churches has coined and discussed the concept of ,,Mission of the Churches in a Secularized Europe" since 1986. The Protestant ,,wing" tends to be less critical towards secularized European culture than Orthodox theologians seem to be. Nevertheless both affirm an understanding of mission as encounter with present time European culture in which God is seen at work in various and mysterious ways. Finally the author formulates his conclusions and perspectives for a transforming (of) mission in Europe. The Body of Jesus Christ in Europe needs to be as deeply rooted in biblical revelation as in biblical spirituality in order to live as a missionary and alternative community in the middle of European culture, and in order to not repeat past european-christian inculturations, but to repent and invite Europeans to turn to Jesus Christ to explore fresh ways of life, hope and reconciliation in the middle of European diversity. / Diese Arbeit fragt nach den theologischen und historischen Grundlinien kontextueller Missionskonzepte filr Europa, wie sie zwischen 1979 und 1992 in den Kirchen Europas entwickelt wurden. In einer ein:f:Uhrenden Standortbestimmung werden zunachst Diskontinuitat und Kontinuitat eines auf Europa bezogenen Missionsverstandnisses in der Missions- und Kirchengeschichte dargestellt. Im Hauptteil der Arbeit werden in einem historisch-theologischen Untersuchungsgang die verschiedenen Missionskonzepte fUr Europa nach ihrem Europabild und dem korrespondierenden Missionsverstandnis befragt. Im romisch-katholischen Programm der ,,Neuevangelisierung Europas", das seit 1979 von Papst Johannes Paul II. inspiriert wird, geht es darum, die christliche (romisch-katholische) Kirche als Wurzel und Seele der europaisch-humanistischen Kultur zu erkennen und sich ihr neu zuzuwenden, um so die europaische Kultur vor dem Zerfall zu bewahren. Der europaische Zweig der evangelikalen Lausanner Bewegung hat Impulse aus der romischkatholischen Kirche aufgenommen und seit 1984 in einer Reihe von Konferenzen in eigener Weise fortgefuhrt. Hier wird die Kultur Europas in der Spannung zwischen Silnde und Erlosung und somit als Herausforderung und Chance fUr eine speziell auf die europaische Situation ausgerichtete Mission verstanden. Ziel der Mission ist es, die Europaer zur Umkehr zu Jesus Christus einzuladen, der alleine Grund fUr neues Leben und neue Hoffnung in der Kultur Europas sein konne. Die Konferenz der Europaischen Kirchen, der ein gro.Ber Teil der protestantischen und orthodoxen Kirchen Europas angehOrt, beschaftigt sich seit 1986 in einer Reihe von Studienkonsultationen mit der ,,Mission der Kirchen in einem sirkularisierten Europa". Die protestantischen Delegierten stehen der sirkularisierten Kultur Europas weniger kritisch gegeniiber als die orthodoxen Vertreter. Insgesamt versteht man Mission in Europa als Begegnung mit der europaischen Kultur der Gegenwart, in der man Gottes Wirken entdecken konne. Ausgehend von diesen Ergebnissen werden in einem Schlussteil Grundlinien fur ein erneuerte und erneuernde Mission in Europa formuliert. Die missionarische Gemeinde in Europa heute braucht die Verwurzelung in der biblischen Offenbarung und in biblischer Spiritualitat, um als Mit-, Gegenund Fur-Kultur inmitten von Europa nicht zu einer Riickkehr zu vergangenen christlichen Inkulturationen, sondern zur Umkehr zum lebendigen Christus einzuladen, der neues Leben und neue Hoffnung schenkt und Versohnung inmitten aller europaischen Verschiedenheit moglich macht. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

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Nothing has influenced and affected the Lutheran Church in the U.S.A. in the past century more than the doctrine of the Church and its Ministry. When the first Norwegian immigrants entered the U.S. in the middle of the 19th century, there were not enough Lutheran pastors to minister to the spiritual needs of the people. Some of these immigrants resorted to a practice that had been used in Norway, that of using lay-preachers. This created problems because of a lack of proper theological training. The result was the teaching of false doctrine. Some thought more highly of the lay-preachers than they did of the ordained clergy. Consequently clergy were often viewed with a discerning eye and even despised. This was one of the earliest struggles within the Norwegian Synod. Further controversies involved whether the local congregation is the only form in which the church exists. Another facet of the controversy involves whether or not the ministry includes only the pastoral office; whether or not only ordained clergy do the ministry; whether teachers in the Lutheran schools are involved in the ministry; and whether or not any Christian can participate in the public ministry. Is a missionary, who serves on behalf of the entire church body, a pastor? If only the local congregation can call a pastor, then a missionary cannot be a pastor because he serves the entire church body in establishing new congregations. Is a seminary professor, who trains future pastors, a pastor? If only the local congregation can call a pastor, a seminary professor cannot be a pastor because he is called by the seminary board of control and not one particular congregation. In seeking to develop a statement that clearly defines the doctrine of the Church and its Ministry, a controversy exists within the church body known as the Evangelical Lutheran Synod (ELS), the successor synod to the Norwegian Synod. The reason for the controversy is that two different views of how to develop a doctrinal statement exist in the ELS. Some go directly to Scripture and set forth a position. Others follow an example found in C.F.W. Walther's theses on Church and Ministry. They misunderstand and misuse this approach that was developed only for use in a controversy against an erring Lutheran pastor, Johannes Grabau of the Buffalo Synod. Many of those who utilize this approach are former members of the Lutheran Church Missouri Synod (LCMS), of which Walther was one of the founders. As a result of the two distinct approaches, there has been an inability to unanimously agree on the wording of the statements on the doctrine of the Church and its Ministry. It is the conclusion of the author that it is this reliance on statements made by individuals in previous centuries regarding particular situations that has caused the struggle to develop and serves to prolong it. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)