A great deal of work has been done during the last fifty years in endeavours to determine the true meaning of the New Testament in general, and of the Synoptic Gospels in particular. The real purpose of the public ministry of Jesus and the intent of His teaching have been matters for much speculative thinking, and there is doubt in the minds of many as to whether any comprehensive and generally satisfying account has been given.

The Restoration of King Charles II to the throne of England brought about a marked reaction from the austere regime of the Cromwells. This reaction took the form of widespread political immorality and wholesale licentiousness in social mores. Popular sentiment was such that laws and proclamations could do nothing to stem the tide of licentiousness and religious indifference. The only avenue open to reform was the organization of voluntary societies for the cultivation and support of a devotional and moral life.

A discussion about "The lay-movement in Norway and the Norwegian Church" would perhaps have been easier and given a better general view if it was done in Norway. Many more sources would have been available in my home-country. On the other hand, a discussion written in a foreign country will probably give another perspective of the problems because one will make conscious and unconscious comparisons with the church-situations in the new country.

The- present study aims to discover the theological content and background of the term logos as used in the Prologue to the Fourth Gospel. The use of the term was traced through primary sources of possible influence on the Evangelist,-on the Greek side, the fragments of Heracelitus, Plato, Aristotle, and the Iiterary remains of the Stoics from Zeno through Cleanthes. A study was also made of certain key concepts in the mythological tradition.

L'époque des Pères apostoliques - qui va du Nouveau Testament jusque vers l'an 150, époque de transition par excellence - cherche è prendre conscience du fait nouveau qu'est l'Eglise : une Eglise qui se développe et qui doit, depuis la mort de son fondateur et de ses disciples directs, aller de l'avant. Se pencher sur ce temps de l'histoire de l'Eglise constitue une étude émouvante, difficile mais intéressante.

The concept of natural law has been a recurrent and prominent one from the dawn of rational thought up to the modern era. It is essentially a consideration of the problem of the One and the Many, the problem of discovering something which is constant in the midst of change, and serves to measure it, the problem of establishing and justifying ethical standards in their relation to the essential nature of man and of things. The concept of natural law has been advanced, at various times, and even at the same time, as a theological, a philosophical, a moral, a legal and a political concept.

Roman Catholic Modernism in Europe and the Social Gospel in America, are two movements within the Christian Church, developing almost simultaneously, at the dawn of the twentieth century, with many affinities in aims and thoughts. This thesis proposes to investigate their developments, their characteristics, and their eventual relation and common premises, by considering similar aspects of their sociology and of their theology. [...]

Nicolas Berdyaev was born in 1874 in Kiev, the cradle of Russian Christian culture. He was a scion of an aristocratic family, but while studying in Kiev, came under the influence of the writings of Kant and Hegel. While Hegel himself drew conservative conclusions from his own system, Karl Marx drew revolutionary conclusions, and young Berdyaev followed Marx and the early Communists. Expelled from the University for these Marxist leanings, he found himself in exile in the north in company with some of the founders of Russian Communism.

“I delivered unto you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures” (1 Cor. 15:3, 4). Even to the Gentiles who, for the most part, were ignorant of the Jewish Scriptures, the proclamation of the Gospel was accompanied by interpretation drawn from the sacred writings of the nation from which Christ had come ''according to the flesh" (Rom. 1:3). In all the books of the New Testament, though more in some than others, appeal is made to these writings as authoritative.

So much has been written about conversion, both from the theological and psychological point of view, that this study might appear to be superfluous. Some of the psychologists, in their attempt to describe and explain the experience, explained away the essential religious aspect of it. The author studied Pratt's discussion on conversion while he was sailing from Bombay to London. [...]