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Through the two influential Protestant reformers Martin Luther´s and JohnCalvin's readings, I intend to explore the view of disability and sin within theChristian tradition. One of the biblical stories that has been read andinterpreted in the light of disability issues is the well-known episode in the NewTestament, which is often called "the paralytic". In both the Old and NewTestaments, there are several places that may indicate a connection betweendisability and sin, and through thoughts of human sin as a common thread Ipresent how the two Bible readers read the pericopes.

Thesis (M.A.)--Dallas Theological Seminary, 2003. / Available. Bibliography: leaves 55-60. Issued also in microform.

It is common place in academia for the 16th century Reformer, John Calvin, to be portrayed as a theologian than as a pastor. Thus, his works are often interpreted from a theological perspective, neglecting the pastoral approach that had an obvious influence on his writings. As we study the life and works of John Calvin from the time he was appointed pastor of Geneva until his death, we are confronted by the pastoral framework from which he wrote some of them. This framework is also apparent in his works if one becomes conscious of it. This comes as no surprise as Calvin spent most of his life serving in the pastoral office. As indeed one of the foremost of the Reformed theologians, Calvin wrote extensively: his works range from the pastoral letters which he frequently wrote to his friends and acquaintances to his more theological studies. This investigation of some of the latter finds that they are underpinned by pastoral concern. Hence it is argued that in their academic engagement with such works, serious scholars of Calvin will need to consider the pastoral framework in each work, whether obvious or not. Calvin did not primarily write most of his works to make a theological stand in the academic world of his day but rather to instruct the ordinary Christian in the faith the Reformers had discovered in Scripture. No work of Calvin makes that plainer than the preface to the Institutes. Hence this study of Calvin focuses on this pastoral framework. / Christian Spirituality, Church History and Missiology / M. Th. (Church history)

What Calvin Coolidge saw in the early Progressive movement was a lack of faith. In American institutions, in the founding principles thereof, and in Man writ large, Calvin Coolidge had a faith that his contemporaries deemed antiquated. The advancement of scientific knowledge promised to discover "a new principle for a new age," as Woodrow Wilson—a founding father of Progressive America—posited.1 Since science offered men the ability to "reconstruct their conceptions of the universe and of their relation to nature, and even of their relation to God," the founders' view of human nature as unchanging and eternal only restricted progress by applying Newtonian strictures on a Darwinian society.2 For an organic society to evolve in America, political leaders needed to interpret the founding documents in the circumstance of modern times, not in their own context. A Hegelian faith in the rational, positive evolution of the human condition through history combined with a reverence for German administrative excellence compelled Wilson to employ rhetoric as a means to gain political support—often citing the beloved Abraham Lincoln as his political and philosophical antecedent. Coolidge noted the great power that Lincoln’s name held among Americans at the time: "Two generations have sought out whatever could be associated with him, have read the record of his every word with the greatest eagerness, and held his memory as a precious heritage."3 Wilson sought to deny the political philosophy of the founding—which Lincoln understood as grounded in natural rights and strict constitutionalism—severing current affairs from the influence of the past and freeing himself and future leaders to act as circumstance demanded.4 Ironically, freedom from the founding ideals made the Progressives slaves of expediency. Coolidge understood Wilson’s denial of founding principles to be dangerous and actively sought to restore faith in self-government as a principle and way of life. 1 Wilson, Selected Papers, 1:235. 2 Ibid, 222. 3 Coolidge, The Price of Freedom, 120. 4 Harry V. Jaffa of Claremont McKenna College offers a deep and comprehensive exposition of Lincoln’s words and actions surrounding the issue of slavery in “A New Birth of Freedom.” Jaffa shows that Lincoln had a pseudo-religious belief in the doctrines and theories presented in both the Declaration of Independence and the Constitution and saw slavery as violating not only the morality of the owner but the natural rights of the slave.

Thesis (Th. M.)--Trinity Evangelical Divinity School, 1999. / Abstract. Includes bibliographical references (leaves 188-196).

Proefschrift. / Bibliogr. p. 249-277.

Revision of Thesis (doctoral) -- Theologische Universiteit Apeldoorn, 2009. / Includes bibliographic references and index.

Inaug.-diss.--Erlangen.

Thesis (M.A.)--Wheaton College Graduate School, Wheaton, Ill., 2002. / Abstract. Includes bibliographical references (leaves [121]-124).