Afrikaans text / Die uitverkiesingsleer is vanaf die vroeë Kerkgeskiedenis aan stryd gekenmerk, wat sedertdien geakkumuleer het. Die vername vrug hiervan is twee teenpole, naamlik Calvinisme teenoor Arminianisme. Hierdie entiteite blyk onversoenbaar te wees en impliseer twee groot vrae wat `n derde vraag (of moontlikheid) antisipeer, naamlik dat daar oor beide gevra moet word: Kies God só? `n Verdere vraag onstaan, naamlik of die Christelike gemeenskap met hierdie toestand tevrede kan wees, veral terwyl blyk dat hierdie stryd intensiveer. In hierdie dogmaties-historiese ondersoek blyk dit dat die antwoord op hierdie vraag negatief is: God kies nie só nie. Die bedoeling is nie om met harde beslistheid `n oordeel te fel nie, maar is dit deel van die soeke na `n beter begrip van hierdie leerstuk wat soveel energie in beslag geneem het en tot verdeeldheid binne die Christendom gelei het. Derhalwe word voorgestel dat daar in hierdie doolhoof `n moontlike middeweg tussen die twee ongenaakbare sienings, óf `n alternatief, weg van die tradisionele is. Die doel hiervan is egter nie om die tradisionele uitverkiesingsleer met `n absolute alternatief te vervang nie, maar eerder bydraend in die soeke na `n oplossing te wees. Derhalwe is die bedoeling hiervan nie om enige tradisionele siening op `n destruktiewe manier te kritiseer, of deur `n eulogie te kanoniseer as eksklusief-waaragtig nie. In hierdie literêre ondersoek word die ganse uitverkiesingsleer nie hanteer nie. Daar word as verteenwoordigende model veral op die probleem binne Protestantse kringe gekonsentreer – spesifiek op die probleem onder fundamentele evangelies-gesindes. Die klem of fokus word vernou om langs die tradisionele hoofmomente van Augustinus/Pelagius en Calvinisme/Arminianisme by die sogenaamde „Evangelicals‟ uit te kom. Hierdie stuk bepaal sigself dus by die evangeliese stroom binne die Protestantisme. Behalwe vir `n historiese oorsig, word kritiek op die tradisionele uitverkiesingsleer gelewer. Daar word ook op die Vyf Punte van Calvinisme gefokus, aangesien dit redelik verteenwoordigend van dié leer is. Besondere probleme, wat steeds heersend is, word uitgewys, waarna alternatiewe in die soeke na `n oplossing hanteer word. Uiteindelik word `n voortgesette, volgehoue en gemeenskaplike soeke na `n antwoord op die vraag: “Hoe kies God?”, voorgestel. / The doctrine of predestination is since the early beginnings of Church History featured by strife which is currently accumulating. A prominent result hereof is the entity of Calvinism, with its antipole, Arminianism. These entities seem to be irreconcilable and imply two major questions with the anticipation of a third, namely that it should be asked of both: Does God choose in this manner? A further question arises, namely if the Christian community is satisfied with this condition, especially when it seems that this strife is intensifying. In this dogmatic-historical enquiry it seems that the answer is negative: God does not choose in this manner. The intention is not to pass decisive judgement, but rather to obtain a better understanding of this doctrine which led to division and discord within Christianity. Consequently a possible middle course is proposed between these two entities, or an alternative, away from the traditional tendentiousness. The purpose hereof is not to replace the traditional doctrine of predestination with an absolute alternative, but rather contributing in search for a solution. Therefore the intention is not to criticize any traditional view in a destructive manner nor, on the other hand, canonize it as exclusively veracious. This literary study will not cover all aspects of the doctrine of predestination. The problem with this doctrine under fundamental, evangelicals will be taken as a model and the focus of this study. The focus will be further narrowed to the traditional momentums of Augustine/Pelagius and Calvinism/Arminianism which culminates in the evangelical movement. This study confines itself basically to Protestantism. Except for the historical review, criticism will be provided on the traditional doctrine of predestination. This will also focus on the Five Points of Calvinism, seeing that it is representative of this doctrine. Particular prevailing problems will be pointed out where after proposals for a solution will be suggested. Finally a continued, sustained and common search for an answer to the question: “In which manner does God choose?”, will be proposed. / Philosophy, Practical and Systematic Theology / D. Th. (Sistematiese Teologie)

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This dissertation represents a prolegomena to a new approach to the study of the Greek New Testament, with ½ó¼o[varsigma] in Romans as a test case. Chapter 1 introduces the seemingly intractable interpretive debates concerning the Mosaic Law. Chapter 2 outlines an integrative model of understanding language--systemic-functional linguistics (SFL)--that forms the foundation of this study and the central pillar for the application of that theory--corpus linguistics using the annotation database of Opentext.org project. Chapter 3 develops a number of tools on the basis of SFL and corpus linguistics as supporting pillars for text analysis. Specifically, it provides a map on what to study in a text and how to do it. Chapter 4 illustrates the methods developed in chapter 3 and introduces the reader to the discourse of Romans through the Opening (Rom 1:1-7) and Thanksgiving (Rom 1:8-17) sections. Ultimately, a more comprehensive study building upon this initial attempt at a bottom-up analysis will be needed for a full discourse commentary on Romans. Chapter 5 explores the portrait of ½ó¼o[varsigma] from the angle of patterns of lexical repetition. Different passages on ½ó¼o[varsigma] are shown to be mutually interpretive. Chapters 6 and 7 examines the functional patterns of ½ó¼o[varsigma] as the head term of a word group (without a genitive qualifier) and as a modifier respectively. The common meaning component and reference patterns for ½ó¼o[varsigma] are uncovered in the process. Chapter 8 investigates the patterns of ½ó¼o[varsigma] as modified by a genitive. It was discovered that ½ó¼o[varsigma] has different reference patterns when modified. Chapter 9 is the overall summary. This work contends that while ½ó¼o[varsigma] most often refers to the Mosaic Law, the more general reference usage of the word as an entity that prescribes standards and as a controlling principle (in Romans 7-8) shed light on the meaning and function of the Mosaic Law and on the theme of control in Romans. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

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This project revisits the work of Nikolai Berdiaev, one of the first Russian Silver Age religious philosophers to be widely read in the West. The focus of this research is his thought on freedom and the ‘creative act’. We will argue that Berdiaev’s vision of freedom contains two types of freedom – a freedom understood within the created order and a freedom ‘outside’ of creation. It will be shown that in the former type, the reader finds a nuanced and insightful multi-layered conception of human freedom, which offers intriguing possibilities for exploring freedom and its implications for humanity. It will also be demonstrated that this type of freedom is closely related to his innovative view of creativity. Berdiaev conceives of freedom and creativity as distinct concepts, and yet so integrally related that they are interdependent. In the latter type of freedom, the reader will encounter a highly speculative and original metaphysical view that attempts to explain freedom as non-determination and answer the challenges of theodicy, which, this research will maintain, fails to do. This research will contend (contrary to Berdiaev’s own statements) that his thought is most comprehensible from a broadly theological perspective. This perspective will underscore the significant tension within his work that arises from his speculative metaphysics. Unlike earlier works on Berdiaev that glossed over this tension, we will attempt to ameliorate it by engaging Jürgen Moltmann’s theology of freedom. Moltmann’s theology will provide a number of ideas and concepts for an analysis, critique, and reconfiguration of Berdiaev’s vision. This reconfiguration will seek to remain faithful to Berdiaev’s core concerns, while providing a new interpretation of his thought that is relevant for a contemporary dialogue concerning the significance of freedom and creativity for the person and community in relation to God.

This dissertation examines the evangelistic theology of Albert B. Simpson and demonstrates how his theology affected his practice of evangelism. A corollary purpose of this work is to provide a framework by which a pastor or an evangelist could evaluate a theology of evangelism in a contemporary setting. Simpson's theology and practice of evangelism are examined mainly along the specific theme of union with Christ. Chapter 1 states the thesis and presents background information, including the research methodology and limitations. A theology of evangelism is defined. Chapter 2 delineates a biographical sketch of Simpson. It includes his birth, childhood, education, conversion, and early Presbyterian ministries. Simpson's responses to the cultural and social context of the years 1881 through 1912 are examined. Chapter 3 examines Simpson's theology of evangelism. Using the theological theme of union with Christ, key concepts that relate to evangelism are examined. These concepts include the interpretation of Scriptures, the Fourfold Gospel, the nature of sin, the atonement and the cross of Christ, the death and resurrection of Christ, salvation, regeneration, faith and repentance, justification, God's sovereignty versus man's free will, the exclusiveness of salvation in Christ, sanctification, and the church. Chapter 4 focuses on evangelistic practices that Simpson used to reach unchurched people in New York City and unreached people around the world. Simpson's evangelistic ministries were carried out through the Gospel Tabernacle and the Christian and Missionary Alliance. His evangelistic practices included preaching, music ministries, prayer ministries, healing ministries, social ministries, publications, the Missionary Training Institute, and cooperative ministries. Chapter 5 concludes with an evaluation of a pastor-evangelist, sets forth specific conclusions from each chapter, and provides implications for a contemporary model for pastoral evangelism. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.

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)

This study investigates the meaning of Paul's expression 'works of the law' ( tpycx vOμou) • A survey of representative scholars regarding Paul's attitude toward the Mosaic law demonstrates that confusion over this issue continues as a difficulty in Pauline studies. It is suggested that ascertaining the meaning of this expression will help alleviate that confusion. This study indicates that Paul's use of tpyov is ethically neutral: 'work' itself is neither positive nor negative for Paul. The ethical orientation of a given 'work' is determined by the descriptors Paul attaches to it. Paul speaks positively and negatively about the law itself, yet only negative descriptors are used with tpycxvOμou. This gives significant direction for the interpretation of 'works of the law.' The historical backgrounds of Galatians and Romans support this negative orientation for tpycx vOμou. These letters were written to confront separate crisis situations in different churches. Yet they share common situational elements. Paul was faced in both churches with a form of 'judaizing' opposition that insisted that Gentile converts become 'practical Jews' in order to 'complete' the Abrahamic covenant through the Mosaic. Paul addresses this threat to these churches by means of epistolographical and rhetorical mechanisms. He uses these persuasive communication devices powerfully, insisting that these converts recognize what it means to be 'in Christ,' and what it means and does not mean to be 'Jewish.' 'Works of the law' are not necessary for salvation, and were never intended for redemption. Likewise, identity as one who performs 'works of the law' does not provide any claim upon God. One does not have to become a 'practical Jew' to have a right relationship to God, and a Jew has no redemptive status before God on the basis of ethnicity. 'Works of the law,' then, serve as a factor in Paul's polemics because the continuing validity of the Mosaic law is the issue being addressed by Paul and his opponents. They are a feature in Paul's view of the law because he is both positive and negative toward the law, depending upon one's intended salvific orientation to God through it / Psychology of Education / D. Th. (New Testament)