This thesis seeks to show that the theme of the "Day of the Lord" runs throughout the Old and New Testaments, finding its fullest expression in the Book of Revelation. As Revelation is an apocalyptic and an eschatological book, and the theme is recognized generally as an eschatological theme, our first task is therefore to give re-appraisals of "apocalyptic" and "eschatology". Clear definitions are arrived at which are maintained throughout the thesis. The concept of the "Day of the Lord" is seen as commencing at Creation, when God rested from his work on the seventh day. This day was then blessed and hallowed. Sin intervened, but in the Old Testament the concept of the "Day" can be seen evolving into a comprehensive expression of God's dealings with man, and pointing forward to a return to Edenic perfection. In the Book of Daniel the "Day of the Lord" comes to its fullest outline in Old Testament thinking, and the Inter-Testamental literature most significant for our theme is that cast in the apocalyptic mould. At the commencement of the New Testament era we are able to distinguish seven aspects of the "Day of the Lord". All seven aspects find their centre and focal point in the life and teachings of Jesus Christ. The all-embracing nature of the Cross and Resurrection of Christ encompasses not only that which has gone before, but also that which is to come, namely the Parousia. The Paroueia is seen as the commencement of the eschatological "Day of the Lord", when that which has been achieved in the Cross and the Resurrection of Christ will be consummated. In the ::Bookof Revelation we find the eschatological "Day" outlined in fullest detail, with all seven constituent aspects clearly disoernible. The saved of mankind are ushered in to the Rest of God, prepared for them from the foundation of the World by the Lamb slain from the foundation of the World. Protology has been overtaken by eschatology. In the final section the theology of Professor JUrgen Moltmann is explored, and the si#nificance of the "theology of hope" school discussed. Moltmann's strong emphasis on the Parousia of Christ is seen as having great relevance to Biblical Theology to-day, and as a welcome corrective to the existential and realized sohools of thought. His tendency to ignore the importance of Creation and the present presence of Christ through the Spirit, is, however, seen as detrimental to his position. The conclusion of this thesis is that a true view of Protology leads to a true view of eschatology, and the concept of the Creator God who is to appear as the Re-Creator is as valid for man to-day as it was in the first Century.

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The extraordinary proliferation of historical writing in late twelfth-century England has attracted much comment, but defies straightforward explanation. As such, this thesis makes no attempt at an all-encompassing elucidation of this diverse range of texts; it seeks instead to study one feature of some of the chronicles produced at this time, just as other studies have illuminated, for instance, the concern for administrative history shared by a number of chroniclers. The feature in question is a marked eschatological awareness. We may identify three factors that contributed to this. First, the fall of Jerusalem and the crusading movement spurred several chroniclers to relate events to the broader arch of Christian history. Against this same backdrop the distinctive Calabrian thinker Joachim of Fiore constructed a radical revision of the Augustinian theology of history; but to contemporaries he presented a simplified though no less influential scheme of history according to which the reign of Antichrist would shortly begin. This was demonstrably an influence on several English chroniclers, who reported his ideas with considerable interest. Joachim was also influential on the papacy: Innocent III co-opted his ideas to propound the crusading and reformist goals that he shared with, and had probably absorbed from, a group of contemporary Parisian theologians, of whom Peter the Chanter was the most important. The reform movement, which rapidly transcended its scholastic origins, was also reported with great interest by English chroniclers, and informed their writing as much as Joachim’s ideas had; the two were arguably different sides of the same coin. It is with these various interrelated developments in late twelfth-century Europe, and their impact upon contemporary English historiography, that the present thesis is concerned.

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Mainz, Universiẗat, Diss., 2004.

A close conceptual analysis of Herman Bavinck's (1854-1921) Reformed Dogmatics, this thesis explores his assertion that the doctrine of the image of God cannot be treated fully without reference to human destiny: that is, that anthropology requires eschatology.

It was by no means conceived that this one writing could answer all the questions concerning the Christian answers or beliefs in regard to death. The theme presented here is an historical survey of representative periods and figures from the ancient Hebrew times through the Protestant Reformation which demonstrates the evolving and emerging patterns of death. No Christian perspective could be found without dealing with the fundamental concepts herein. As the title suggests, this is simply a start but nevertheless a basic start. All of Christian theology is related to the Death of Christ so it is to His Death that the Church must continually readdress itself.

The purpose of this thesis is to trace Marx&rsquo / s critique of Hegel from the beginning to the end and to draw attention to his continuous dialogue with Hegel, which results in Marx&rsquo / s appropriation of Hegel&rsquo / s dialectic in all its aspects. To this aim, we will focus on the texts in which Marx criticizes Hegel and try to understand how he develops his position against Hegel&rsquo / s philosophy. Marx has always become in a critical relationship with Hegel&rsquo / s philosophy and considered it as a philosophy which must be transcended since it, for Marx, amounts to justify the present reality which, in Marx&rsquo / s eyes, constitutes a great barrier for human freedom. However, Marx also regards Hegel&rsquo / s philosophy, in which dialectic occupies a central place, as one which includes the most developed conception of science and the true scientific method, and attempts to use Hegel&rsquo / s dialectic in his critique of political economy. In this thesis, by following Marx&rsquo / s critique of Hegel, we will try to show that Marx comes closer to Hegel&rsquo / s dialectic even when he criticizes Hegel&rsquo / s philosophy.

The purpose of this thesis is to trace Marx&rsquo / s critique of Hegel from the beginning to the end and to draw attention to his continuous dialogue with Hegel, which results in Marx&rsquo / s appropriation of Hegel&rsquo / s dialectic in all its aspects. To this aim, we will focus on the texts in which Marx criticizes Hegel and try to understand how he develops his position against Hegel&rsquo / s philosophy. Marx has always become in a critical relationship with Hegel&rsquo / s philosophy and considered it as a philosophy which must be transcended since it, for Marx, amounts to justify the present reality which, in Marx&rsquo / s eyes, constitutes a great barrier for human freedom. However, Marx also regards Hegel&rsquo / s philosophy, in which dialectic occupies a central place, as one which includes the most developed conception of science and the true scientific method, and attempts to use Hegel&rsquo / s dialectic in his critique of political economy. In this thesis, by following Marx&rsquo / s critique of Hegel, we will try to show that Marx comes closer to Hegel&rsquo / s dialectic even when he criticizes Hegel&rsquo / s philosophy.

No description available.