Having given a fresh historical overview of Pentecostal thought concerning the doctrine of human constitution, and so ascertained the trajectory Pentecostal theology is on concerning this doctrine, this thesis identifies Amos Yong and then Veli-Matti Kärkkäinen as significant voices towards the end and present of the trajectory, with the potential to influence its future direction. The thesis highlights both scholars’ assumption that any dualistic view of human constitution - specifically, understanding the soul as a distinct immaterial (and after death, separable) entity from the body - is theologically and philosophically problematic, and charts their alternative proposal(s) of an emergent monist view of human constitution. Responding to them, the thesis counters their theological and philosophical challenges, and further contends that their emergent monist proposals suffer much greater problems. It then argues for and constructs an enhanced Pentecostal view of human constitution - one more consistent with Pentecostal theological emphases, and also stronger philosophically than Yong’s and Kärkkäinen’s - proposing a new ‘Enspiritable Dualist’ view, by renewing the soul. Through giving it suitable prominence in Pentecostalism’s theology of constitution, and by establishing the centrality of the S/spirit in the new model, the soul is renewed, in turn, redirecting the trajectory’s future.

Taylor is an early example of a divine who wanted to find a way of remaining an orthodox Christian while rejecting the Augustinian doctrine of original sin. Taylor could not see how the term ‘sin’could be correctly applied to anything but an individual’freely-chosen acts. However, he recognised that the reduction of the Christian concept of sin to particular sins constituted the Pelagian heresy. He attempted to avoid it by placing the insight behind the traditional doctrine in the challenge posed to the will by a naturalised version of the Augustinian fallen state, which was nonetheless morally indifferent in itself. The insights and confusions in Taylor’treatment of original sin and his anthropology, notably regarding the human will and its freedom, provide a fruitful basis for a more general consideration of the question of ‘orthodoxy’concerning original sin and the classical Christian doctrine of man.

Congregationalists were a major presence in the ecclesiastical landscape of Edwardian Hampshire. With a number of churches in the major urban centres of Southampton, Portsmouth and Bournemouth, and places of worship in most market towns and many villages they were much in evidence and their activities received extensive coverage in the local press. Their leaders, both clerical and lay, were often prominent figures in the local community as they sought to give expression to their Evangelical convictions tempered with a strong social conscience. From what they had to say about Congregational leadership, identity, doctrine and relations with the wider world and indeed their relative silence on the issue of gender relations, something of the essence of Edwardian Congregationalism emerges. In their discourses various tensions were to the fore, including those between faith and good works; the spiritual and secular impulses at the heart of the institutional principle; and the conflicting priorities of churches and society at large. These reflect the restlessness of the period and point to a possible 'turning of the tide'. They also call into question the suitability of constructs such as 'faith in crisis' or 'faith society' to characterise the church history of the Edwardian era.

This thesis discusses the Threefold Blessing: salvation, financial prosperity, and healing as a contextual hope in the Korean Pentecostal context. Ironically, hope always begins in hopeless situations and it will not function as a hope unless it is renewed in the new context. No one hopes for the hope that already has been achieved. As hope is contradictory to current difficulties, it can be hope to those who are suffering from the current lack, deficiency and hardship. The Threefold Blessing was the most urgent and eager hope for desperate Koreans in the post Korean context. As the Threefold Blessing was contradictory to the socio-economic and political situations of Korea after the War, it could be hope to Koreans. In fact, the Threefold Blessing successfully contextualized into the Korean context and has deeply lodged into Korean Pentecostals’ life. However, as today’s Korean contexts changed, it is questionable if the Threefold Blessing can continuously give hope to contemporary Koreans. Thus, the Threefold Blessing has to be reinterpreted and recontextualized into today’s Korean Pentecostal context theologically. If the old Threefold Blessing emphasized spiritual, physical and prosperous life of individuals, the new Threefold Blessing has to be understood in wider theological perspectives, including social and ecological matters. Throughout this thesis, I will review the contextualization of the Threefold Blessing in the Korean context as a Pentecostal hope and suggest the ways of its recontextualization for present and future Korean Pentecostals with theological interaction with Jürgen Moltmann’s theology of hope.

The purpose of this thesis is to indicate the extent to which nineteenth century eucharistic thought and practice underwent a process of change within the Church of Scotland. It seeks also to identify those aspects of the Sacrament which were The thesis begins by showing that the older Scottish Reformed Communion did not remain intact, either in form or in theological emphasis. Within a century of the inauguration of Reformed discipline and teaching, such was the diversity of belief A review of the relevant literature of the first half of the nineteenth century reveals that much of the debate on the Lord's Supper in Scotland focussed upon the issue of the frequency of celebration. There is no doubt that the prevailing pract The early nineteenth century debate over the matter of frequency also draws attention to that epoch's preoccupation with the death of Christ as an aspect of sacramental thought which received undue consideration, overshadowing the old Reformed The thesis goes on to attribute such an understanding to the predominance of the federal or covenant theology within the Church of Scotland. An examination is made of the origin and nature of federalism and its effect upon nineteenth century e However, the thesis also shows that the liturgical awakening of the early nineteenth century helped to bring about the gradual and irreversible recession of federalism in the life of the Church. Moreover, it is argued that Romanticism provided aa With the assertion of the values of Romanticism and the erosion of federal theology, other influences made themselves felt in the nineteenth century Scottish Church. Anglican scholars affected by Tractarianism were known and admired by some, at In view of the burgeoning of German influence upon Scottish cultural and intellectual life - beginning tentatively in the last decades of the eighteenth century to become one of the established features of Scottish life by 1850 - due account is German influence manifested itself obliquely, however, during the decade 1850-1860 and prior to the founding of the Church Service Society in 1865. Moreover, this influence was specifically related to the Eucharist and was transmitted to the C The view is advanced at this stage that the liturgical development of the nineteenth century, particularly in relation to the Lord's Supper, cannot adequately be surveyed without taking into account the Communion psalmody, and latterly hymnody, If the appearance of The Scottish Mission Hymnbook (1912) marked one aspect of the Scoto-Catholic party's concern for eucharistic worship and praise, the earlier publication of William Milligan's Ascension and Heavenly Priesthood of The thesis concludes by indicating the manner in which some of the late nineteenth century eucharistic themes were developed or modified by circumstances and events as this present century progressed.

This thesis is an exploration of ambiguity in rhetoric, dialectic, religio-political writing and literature in Early Modern England. It examines the ways in which the attitudes to ambiguity were formed in Early Modern England, with a focus on the development of ideas about the so-called ‘Jesuitical equivocation’ or ‘mental reservation’, a special case of ambiguity. In late sixteenth century England, hiding Catholic priests sought a way of defending Catholics from what they perceived as unjust persecution. They believed to have found a solution in the doctrine of equivocation, according to which it is justifiable to deceive one’s questioner by giving replies that the examiner is likely to misunderstand because they are phrased ambiguously, or because the speaker qualifies his/her words by a restriction only spoken within themselves, specifying what he means only to his own conscience and God. The thesis first explores the ways in which ambiguity occurred in sixteenth century education (by looking at Aristotle, Cicero, the Rhetorica ad Herennium, Quintilian, Servius, Melanchthon and John Case) to argue that the doctrine of mental reservation is grounded in the Classical and Renaissance rhetorical and dialectical tradition. In my second chapter I examine how the doctrine evolved from its first statement in 1584 by Doctor Navarrus, through the Casuistical tradition to Henry Garnet’s infamous A treatise of equivocation. The third chapter is devoted to the controversy between the Protestant Thomas Morton and the Catholic Robert Persons, who debate whether equivocation is a justifiable evasion, or a simple lie. The second part attempts to demonstrate that the obvious mistrust in ambiguity, usually seen as the effect of the trial of the Gunpowder Plotters and the ensuing anti- Jesuit propaganda, is in fact rooted more deeply in Renaissance culture. The fourth chapter explores Sidney’s Arcadia, and the ways in which prophecies, the princes’ disguises, and misunderstood speeches become indicators of the limitations of human understanding. The fifth chapter on Shakespeare’s Twelfth Night concentrates on how conveying or concealing a message and understanding or misunderstanding the speaker’s intention can be seen as acts of exercising power. Finally, a reading of Macbeth explores the ethics of deception, by looking at the instances of deceit that result from ambiguous language, employed by and against Macbeth. To demonstrate the parallels between religio-political discourse and literature, the thesis looks at common assumptions about how meaning is produced, conveyed, understood, misunderstood, or allowed to be misunderstood.

McFague’s contributions to theology span over 40 years. Does her theological project, which aims to reform the Christian tradition, retain the coherence and consistency needed to fulfil this aim today? Surprisingly, McFague's body of work remains coherent, consistent and viable after many years of debate in relation to her own aims and methods and the responses of critics. However her theology can, in places, be strengthened in meeting its aim by an integration of more recent research or the work of her respondents. Developments in her thought over time remain generally consistent with her earlier work. Analysis of the basic categories of her thought shows a unity of form and content and an underlying conceptual unity. The models McFague advances are consistent as expressions of her stated method and aims. They perform the tasks set for them, if not always by the means she describes. Again the importance of the conceptual level proves greater than McFague allows. The coherence and consistency of the greater part of her work is weaker in its interaction with the Christian tradition. Her position on this has changed most over time. Work remains to be done on integrating her models with traditional ones. Despite her own judgements, this integration is desirable to maximise the reform of that tradition as she wishes and for her theology most naturally to be seen as reforming rather than revolutionary. But overall, McFague's work makes a valuable contribution to contemporary theology. She expounds coherent, original metaphorical models addressing contemporary concerns and a coherent theoretical framework that has largely withstood the scrutiny of respondents and developments in her field. Within this framework models may be created and assessed in creative tension with Christian tradition. However this relationship with the tradition remains to be deepened, strengthened and clarified by future research.

In this thesis, I investigate the centrality of the sacrifice in the interrelationship between eucharistic sacrifice, real presence and sacramental communion in recent Roman Catholic theology. I explore different ways in which the Eucharist is understood in today’s world. First, I analyse texts of the Second Vatican Council and post-conciliar texts. The Second Vatican Council and post-conciliar official texts present new ways of discussing the Eucharist, which has put into relief diverse aspects which contribute to a deeper understanding of it. Then, I examine texts from the theologians Joseph Ratzinger, Edward Schillebeeckx and David Power and evaluate their work in the light of Vatican II and the post-conciliar texts. These theologians were chosen because Ratzinger and Schillebeeckx shared the advantage of being close to the proceedings of the Council, Ratzinger as a peritus and Schillebeeckx as an advisor to Cardinal Archbishop Alfrink from Utrecht, whereas Power did not participate at the Council. All agree on the teachings of Vatican II but each has responded to the unique event of the Council in his own way. I find great variations in their eucharistic theology that are complementary and thus contribute to deeper understanding of the vast complexity of the Eucharist. Ratzinger finds that the heart of the Eucharist lies in the sacrifice. His contributions have an apostolic and hierarchical emphasis. With a communio-ecclesiology and an emphasis on the People of God he relates unity and union, but does this in a way that might be interpreted as exclusive and narrow. Schillebeeckx aimed at rethinking classical Christology in the light of historical criticism of Scripture. Sacraments are perceived as relational events of an encounter with God. Liturgy is the celebration of God’s interruption into ordinary life giving glimpses of his kingdom. The Eucharist is a performance challenged by the juxtaposition between the verbal and the physical. Power’s contribution is the presentation of the eucharistic sacrifice as an “eventing” of God’s grace with a great emphasis on the kenosis of Christ as gift. He develops creative interpretations of the sacrament of the Eucharist which he flexibly uses when discussing the eucharistic sacrifice. In his theology he preserves both the unity of the faith as well as allowing its expression in diversity. Finally, my study confirms that the eucharistic sacrifice is the central act upon which the real presence and communion depend. The Eucharist is the re-presentation of the sacrifice of the cross; and, as such, it expresses the passion, death, resurrection, ascension and the continual presence of Christ in the sacrament, which has its aim in sacramental communion. Although the Eucharist can be expressed in various ways, it embodies the centrality of the sacrificial act.

This dissertation examines the claims of "neurolaw" in relation to Christian theological anthropology.

My thesis is that the tendency of modern medicine to reduce patients into causes to be mastered rather than persons to be treated does not stem from post-Enlightenment developments but rather lies within the beginnings of Western medicine itself, in what I call the anatomical rationality. I follow the development of this rationality through Hippocrates, the beginnings of anatomical dissection in Aristotle and Herophilus, and the theological translation of anatomy by Galen. I further show how this anatomical rationality that arises from medicine then transforms into dissective analysis that applies to theological and philosophical discourse, as seen paradigmatically in Nestorianism and the ontological logic of Avicenna. I argue that this anatomical rationality is a totalizing approach to knowing that creates new dualisms, such that nothing can escape the dissective gaze, God and man included. I suggest that the way to overcome the totalizing effects of the anatomical rationality is turning to the Incarnation of Christ, the God-man, who provides both the metaphysical ground and imagination for paradox and mystery, thereby protecting the integrity of God and man.