Thesis (M.C.S.)--Regent College, 2005. / Abstract and vita. Includes bibliographical references (leaves 104-109).

Thesis (S.T.M.)--Yale Divinity School, 2004. / Includes bibliographical references (leaves 115-116).

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 2005. / Includes abstract and vita. Includes bibliographical references (leaves 331-334, 355-367).

Thesis (M. Div.)--Grace Theological Seminary, 1986. / Abstract. Bibliography: leaves 78-86.

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 2005. / Includes abstract and vita. Includes bibliographical references (leaves 331-334, 355-367).

Thesis (M.C.S.)--Regent College, 2005. / Abstract and vita. Includes bibliographical references (leaves 104-109).

Thesis (M. Div.)--Grace Theological Seminary, 1986. / Abstract. Bibliography: leaves 78-86.

Thesis (S.T.M.)--Trinity Lutheran Seminary, 1980. / Includes bibliographical references (leaves 169-172).

Emotional intelligence has been a recent topic of evaluation within the scholarly world. This is due to its importance for personal development and the effectiveness of institutions within society. Currently two models of emotional intelligence have emerged. These are the ability model by Salovey and Mayer and the mixed model by Goleman. Although, Goleman popularized the concept of emotional intelligence (after its inception) the ability model of emotional intelligence is academically and scientifically more accurate as an intelligence. Its importance is viewed highly for the personal development and the effectiveness of medical, educational and business institutions. This is due to the fact that these institutions concern themselves with the well being of humanity’s functioning and development and are aware of just how much our emotional regulation effects our behaviour and work performance. The problem statement can be seen in the fact that most institutions in society, concerned with the well being of humanity, are valuing emotional intelligence highly, except for the church. This seems strange due to the fact that the church is also an institution concerned with the well being of humanity and that many church members are spiritually effective, but are emotionally ineffective in their dealings with others. As emotional intelligence could be effective within the church’s ministry, as with other institutions, a theological evaluation is necessary. This is to see whether emotional intelligence is important for the functioning of the church and its effectiveness and to see whether it is in accordance with what the church believes concerning humanity and God. If so, then the application of emotional intelligence would be important and necessary for the effectiveness and relevance of the church in society. Within this evaluation the Bible was used as source of measurement. Presuppositions concerning both theology and emotional intelligence were identified and were found to be similar. An evaluation on both the ability and mixed model was done, so as to provide a thorough investigation. A theological evaluation did identify the cause for our inability to control our emotional impulses. This, the Bible identifies as selfishness. Goleman refers to selfishness, but fails to see this as the reason for our inability to “reign in emotional impulse”. A theological evaluation however, does therefore propose that emotional intelligence be used to identify and regulate our emotions, but also (if possible) our selfish motivations, interacting with our emotions and in this way causing our destructive behavior. Further research is important, so as to provide a clearer picture of its application and importance within the church and for the emotional, physical and spiritual functioning of humanity within society. / Dr. LJ Erasmus

The convergence of the Church, its Gospel and the World has become a critical area of New Testament Biblical Studies. This significance revolves around the ‘relevance and impact ‘ of the Church and her kerygmatic message in an increasingly secular and sceptic world. The secularization and scepticism is mainly driven by the dawning of a ‘post-modern’ twenty first century which has also ushered in an era of unprecedented technological and scientific advancement. This new-world, which is being advanced through the ‘global village’ phenomenon, and the broadening democratization and entrenchment of individual human rights in developing countries, seems to have discarded all ‘absolutes’, and only values that which can be verified empirically. All this has left many individuals questioning the relevance of the Church and her message. Many seem to have designated the Church and her message as ‘past the expiry date’. It is thus no longer uncommon for previously Christian societies to be described as Post-Christian societies. The convergence of Church, Gospel and World has thus become very significant. The critical question is whether the Church is to close the door on the world and adopt an isolationist stance, or whether the Church is to fulfill her missiological and prophetic role by engaging and penetrating our twenty first century world with the message of the Gospel. This short dissertation will consider selected aspects of Pauline Ecclesiological and Soteriological perspectives in a social context, and the Social conditions of the Pauline World. We will then consider how the three components – Church; Gospel and World – ought to converge in the missiological task of the Church. / Prof. J.A. du Rand