Québec Université Laval, Bibliothèque 2018

Texte remanié de : Dissertation : Neuphilologie : Universität Heidelberg : 1978.

Text in Afrikaans / Die evangelisasiemetode van Charles Grandison Finney (1792 - 1875), veral die gebruik van die "altar call", word dikwels deur predikers vanuit die gereformeerde tradisie netso oorgeneem vir evangelisasieprediking in 'n gevestigde gemeente. Die doel van die studie is om ondersoek in te stel of die be sonde the evangelisasiemetode, met sy eie teologiese vertrekpunte, gebruik kan word vir evangelisasieprediking in 'n gevestigde gereformeerde <;jemeente. Die evangelisasiemetode van Finney word krities geevalueer vanuit die gereformeerde teologie waarna enkele riglyne gegee word vir evangelisasieprediking in 'n gevestigde gereformeerde gemeente. / Philosophy, Practical & Systematic Theology / The alter call which originated with Charles Grandson Finney (1792 -1875), is often used by preachers of the reformed tradition for Evanqelistic preaching in an established reformed congregation. The purpose of this specific method for evangelistic preaching, with its own theological departure, can be legitimacy This method of Finney is critically evaluated in the light of the reformed theology and a few guidelines for evangelist1c preacr1ing in an established reformed congregation are then given. / M. Th. (practical theology)

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Edward Irving (1792-1834) exercised a profound effect on developments in nineteenth-century theology within the English-speaking world. He is especially known for his thought regarding the return of the gifts of the Holy Spirit and his pre-millennialism, including his belief in the imminent physical return of Jesus Christ. Indeed, Irving is generally remembered as a central figure in the movement of early nineteenth century premillennialism and as a fore-runner of the modern Pentecostal movement. Most scholarly interpretations of Irving have focused on particular aspects of his thought, such as the manifestation of the Holy Spirit, his millenarianism, or his understanding of Christology. This thesis provides a new interpretation of Irving’s contributions, examining the interrelationship of his theological ideas and exploring the development of them within the context of his life, including his childhood and youth within the Covenanting country of southwest Scotland, his education within the University of Edinburgh and his early teaching career, his assistantship to Thomas Chalmers in the celebrated St John’s experiment in urban ministry in Glasgow, his move to London in 1822 and his meteoric rise to fame as a preacher there, his personal trauma, including his unhappy affair with the future Jane Welsh Carlyle, the deaths of his children and the tragic accident at Kirkcaldy, his connections with Romantic intellectual and religious circles in the capital, and his growing involvement with the prophetic movement. Under the influence of the Romantic Movement, Irving’s religious sensibility had matured. This thesis argues that Irving’s theological views, including his views on the gifts of the Spirit and his millennialism, formed a coherent system, which focused on his doctrine of Christ, and more particularly on his belief that Christ had taken on a fully human nature, including the propensity to sin. Only by sharing fully in the human condition with its ‘sinful flesh’ concerning all temptations, Irving believed, could Christ become the true reconciler of God and humanity and a true exemplar of godly living for humankind. When we view Irving’s theology from the perspective of his idea of Christ’s genuine humanity, we can comprehend it more clearly; Irving’s understanding of the spiritual gifts and his apocalyptic visions of Christ’s return in glory had clear connections with his Christology. Irving’s distinctive ideas on Christ’s human nature and his eloquent descriptions of Christ’s ‘sinful flesh’ resulted in severe criticisms from the later 1820s, and finally led to his being deposed from the ministry of the established Church of Scotland in 1833. His belief that we encounter God through Christ’s sinful flesh reflected Irving’s Romantic emphases, including the striving to transcend human limits. The Romantic sensibilities of the age and Irving’s belief that the Church was locked in impotence and spiritual lethargy led him to expect a divine interruption, and to long for an ideal world through an eschatology that would bring glorification to the Church. Irving’s view of the person of Christ must be understood within this broader theological framework and historical context, in which he maintained that common believers could achieve union with Christ through both their sharing of Christ’s genuine humanity and the work of the Holy Spirit.

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In twentieth century America, women continue the age-old struggle for recognition as whole, intelligent individuals, not just an "other," less hearty, less deserving or less capable being than man. Sarah Grimke spoke of the inequalities over 150 years ago during the abolitionist movement when she compiled her major arguments into a series of letters originally published individually in the New England Spectator, then as a volume in 1838 entitled Letters on the Equality of the Sexes and the Condition of Woman. Grimke gets to the core of the matter and dares to challenge long-standing patriarchal tradition and beliefs. Feminists have since tried to categorize her ideas into a particular philosophy, giving her credit as the first American feminist. However, the difficulty lies in labeling her from a twentieth century perspective (feminism) when her intent was to be heard as an individualshe wanted to break the barriers which categorizing creates. The strength of the Letters lies in their rhetorical soundness as an art which speaks profoundly to its audience, transcending the boundaries of time. This study focuses on the rhetorical soundness of the Letters, providing a close analysis, that reveals Sarah Grimke's rhetorical methods, and her reaffirmation of classical notions of rhetoric. The study also contextualizes the letters while answering the critical question: Why should we read the letters now, in the twentieth century when slavery is an issue long since resolved and women have been given the right to vote and have been assured of equal rights under the equal rights amendment? We must read primary texts, not secondary or interpretive texts, to experience the author's rhetoric and recapture her intentions. / Graduation date: 1992

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This dissertation examines George MacDonald's preoccupation with his literary predecessor Percy Shelley. While eminently Victorian in many ways, MacDonald was equally a late Romantic, who was inspired by the Romantic poets and positioned himself as the heir to their radical tradition. While he channeled their visionary ardor, he also made it his duty to correct what he saw as their flaws. I read MacDonald through the figure of Shelley, with whom MacDonald seems to have personally identified, but to whose atheism MacDonald, a devout believer, objected. MacDonald's fascination with Shelley works its way into his fiction, which mythologizes literary history, offering fables about the transmission of the literary spirit down through the generations. Throughout his work, MacDonald resurrects Shelley in various guises, idealizing and reshaping Shelley into an image that is startlingly like MacDonald himself. This project contributes to MacDonald scholarship by offering a new approach to his work. It positions MacDonald, who is often portrayed as an ahistorical myth-maker, in an explicitly historical light, revealing him as a Victorian mythographer who was deeply invested in questions of literary criticism and historical succession. / Chapter 1 introduces MacDonald's concern with literary genealogy, and discusses how his work as a literary critic and historian idealizes Shefey. Chapter 2 examines how MacDonald's Phantastes portrays literary history as romantic quest, featuring Shelley as a heroic but fallen knight, and opening questions about literary fatherhood. Chapter 3 interprets the gothic tale "The Cruel Painter" as a myth about the transition from the Enlightenment to Romanticism, in which MacDonald rewrites the story of Shelley's involvement with Mary Godwin and her father William Godwin. Chapter 4 considers Sir Gibbie and Donal Grant, works in which MacDonald explicitly critiques Shelley, and implicitly positions himself as the savior of the English literary tradition. Chapter 5 investigates MacDonald's later works, The Flight of the Shadow and Lilith, in which Shelley---and evil itself---become more complex entities. Throughout the dissertation, particular attention is given to the issue of repeating history vs. redeeming history, a tension that is reflected in MacDonald's use of vampire imagery to portray the unredeemed past.

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