This dissertation considers the mystery of the relationship between human free choice and God by focusing on the Controversy de Auxiliis (1582-1607) and the thought of Domingo Báñez, O.P. (1528-1604) in particular. The dissertation comprises four chapters and a conclusion preceded by a preface and brief historical introduction. The preface introduces the issue to be explored and the motivations for exploring it before providing a general synopsis of the dissertation that is more detailed than the present abstract. The historical summary that follows introduces a theological debate that has become widely unfamiliar to contemporary theology, even while conceptually, that debate remains perennial. The four-chapter body that follows may be divided into two general parts: Broadly, chapters One and Two exposit Báñez’s thought, while chapters Three and Four critique it. Chapter One explores Báñez’s positive account of physical premotion, human freedom and sin. Chapter Two examines Báñez’s critique of Luis de Molina S.J.’s alternative proposal, in conjunction with some contemporary sources from both sides of the debate (Molina was Báñez’s principal adversary in the Controversy de Auxiliis). Báñez’s line of critique in Chapter Two is found to be cogent. Chapter Three investigates Molina’s critique of Báñez and finds it too to be cogent, even though Molina’s positive account was found to be problematic in Chapter Two. Chapter Four begins by exploring Bernard Lonergan S.J.’s work on divine causality and human free choice. Lonergan attempts to provide a fresh historical reading of Aquinas that is unencumbered by the presuppositions of the Controversy de Auxiliis. The first part of Chapter Four explains Lonergan’s critique of Báñez and finds it convincing, while the second part of the chapter finds Lonergan’s interpretation of Aquinas problematic from a theoretical standpoint. Chapter Four then offers a constructive critique of Lonergan’s interpretation before advancing an alternative way to think about God’s causation of human free choices. In closing, this dissertation argues that God creates human free choices, but that in creating a human free choice, God, or God’s creative will, is not an antecedent condition that determines choice. Rather, God creates the entire reality of a human free choice—both what it is and that it is—and in so doing, part of the reality God creates just is that choice’s being up to its human agent.

The observation is made that the spiritual well being of the church youth - i.e., the covenantal youth -is not healthy. The aim of this thesis is to study this observation. It seems that when children come to the point that they confess their faith they do not grasp the full implications of this undertaking as they do not bear the fruits of faith in their daily lives. There exists empiric evidence that the church youth are well equipped in the knowledge of faith, but when it comes to subjective acts of faith, there is a great lack. The assumption is made that the catechist is not always sufficiently equipped to apply the balance between knowledge of faith and subjective acts of faith in catechises. The focus point of the study is: Catechises as a means through which salvation is secured and appropriated within the context of the covenant and the Kingdom of God. The fundamental question at stake is: How does the believer share in the salvation that Christ has earned on the cross, and in which way can the catechises serves as a vehicle to achieve this goal. Essentially catechises is the official service of the church through which children of the covenant are assured of their salvation. They must also come to the point where they claim this redemption. The church obtains this objective by proclaiming the truths and instructing the doctrines of the Word of God to these children in such a way that each individual should come to confess his/her faith publicly and personally. Catechists must shepherd and guide these children not only to obtain certainty of faith (certitudo fidei) and to be obedient as believers, but also to be convinced of their salvation (certitudo salutis) and to make this redemption their own. The unity between God and man is not a polar one, but an apolar covenantal relation. Within this polar relation the covenant is like a solid foundation in which this oneness is rooted. The monopleuric (one-sided, unilateral) and dipleuric (two-sided, bilateral) character of the covenant proves that God treats man as a responsible associate in this treaty. God's sovereignty or objective salvation, on the one hand, and human responsibility or subjective faith, on the other hand, coexists without any strain or uneasiness whatsoever within this apolar covenantal connection between God and man. There is no contradiction between God's redemptive word and man's responsibility. It is therefore compulsory for man to believe; that man has faith is not something that rakes place without his decision. However, it is through the power of the gospel that faith is created in man - the gospel that Christ was crucified. The grace of God does not cause the believer to be a passive being; it has the effect that he is in active service of the Lord. The requirement to believe and to repent is not set aside; in fact, it remains a condition of the covenant. This means that, in the relation between God and His people, the promises and the demands of the covenant must be operative and active in the personal lives of the people of the covenant. The purpose of this exercise is that the believers will be able to experience the grace of the promises of the covenant as a reality. There is also a call at the address of these people to appropriate the salvation promised in the covenant. The children of the covenant must share in the promises of the pact on a personal basis. The reality of these promises, as well as the urgency of the demands - according to the gospel of God - must be proclaimed to the catechumens. There is a close relationship between certainty of faith and the objective truths of religion. This certainty is built on the truths that form the content of the Word of God. Certainty of salvation links up with the subjective acts of faith. A believer takes part on a personal level in the redemptive work of Christ. The fact that he is saved, through this redemption, forms the foundation of the Christian's life. / Thesis (Ph.D. (Catechetics))--North-West University, Potchefstroom Campus, 2005.

The observation is made that the spiritual well being of the church youth - i.e., the covenantal youth -is not healthy. The aim of this thesis is to study this observation. It seems that when children come to the point that they confess their faith they do not grasp the full implications of this undertaking as they do not bear the fruits of faith in their daily lives. There exists empiric evidence that the church youth are well equipped in the knowledge of faith, but when it comes to subjective acts of faith, there is a great lack. The assumption is made that the catechist is not always sufficiently equipped to apply the balance between knowledge of faith and subjective acts of faith in catechises. The focus point of the study is: Catechises as a means through which salvation is secured and appropriated within the context of the covenant and the Kingdom of God. The fundamental question at stake is: How does the believer share in the salvation that Christ has earned on the cross, and in which way can the catechises serves as a vehicle to achieve this goal. Essentially catechises is the official service of the church through which children of the covenant are assured of their salvation. They must also come to the point where they claim this redemption. The church obtains this objective by proclaiming the truths and instructing the doctrines of the Word of God to these children in such a way that each individual should come to confess his/her faith publicly and personally. Catechists must shepherd and guide these children not only to obtain certainty of faith (certitudo fidei) and to be obedient as believers, but also to be convinced of their salvation (certitudo salutis) and to make this redemption their own. The unity between God and man is not a polar one, but an apolar covenantal relation. Within this polar relation the covenant is like a solid foundation in which this oneness is rooted. The monopleuric (one-sided, unilateral) and dipleuric (two-sided, bilateral) character of the covenant proves that God treats man as a responsible associate in this treaty. God's sovereignty or objective salvation, on the one hand, and human responsibility or subjective faith, on the other hand, coexists without any strain or uneasiness whatsoever within this apolar covenantal connection between God and man. There is no contradiction between God's redemptive word and man's responsibility. It is therefore compulsory for man to believe; that man has faith is not something that rakes place without his decision. However, it is through the power of the gospel that faith is created in man - the gospel that Christ was crucified. The grace of God does not cause the believer to be a passive being; it has the effect that he is in active service of the Lord. The requirement to believe and to repent is not set aside; in fact, it remains a condition of the covenant. This means that, in the relation between God and His people, the promises and the demands of the covenant must be operative and active in the personal lives of the people of the covenant. The purpose of this exercise is that the believers will be able to experience the grace of the promises of the covenant as a reality. There is also a call at the address of these people to appropriate the salvation promised in the covenant. The children of the covenant must share in the promises of the pact on a personal basis. The reality of these promises, as well as the urgency of the demands - according to the gospel of God - must be proclaimed to the catechumens. There is a close relationship between certainty of faith and the objective truths of religion. This certainty is built on the truths that form the content of the Word of God. Certainty of salvation links up with the subjective acts of faith. A believer takes part on a personal level in the redemptive work of Christ. The fact that he is saved, through this redemption, forms the foundation of the Christian's life. / Thesis (Ph.D. (Catechetics))--North-West University, Potchefstroom Campus, 2005.

This study discusses true and false conversions and the use of the Ten Commandments in evangelism, viewed from the starting point of a Christian ethical perspective. The use of the Ten Commandments in Evangelism is affirmed by Jesus Himself and also by Jesus’ apostles after His ascension to heaven. The validity of the Ten Commandments is eternal. The modern evangelist has been caught by the snares of Satan with regards to the Ten Commandments. The power of the Ten Commandments in evoking a true sense of sin is being undermined by a sly plan of Satan that causes enmity between the Law and grace. It has basically brought about two schools of thought: those who use the Ten Commandments, and those who reject it. Those who use the Ten Commandments, however, run the risk of using the law in an illegitimate way, and this is termed as “legalism”. On the other hand, those who reject the Ten Commandments are guilty of “Antinomianism”, that literally means “anti-law”. Consequently, all the underlying principles, which God had laid down for the use of the Ten Commandments, are being blatantly disregarded. Instead, the workings and efficacy of the Ten Commandments are exclusively replaced by love and grace. False conversions are the result in both cases. Satan achieves his goal. In opposition to this is the legitimate use of the Ten Commandments as the only means of preventing false conversions. God designed the Ten Commandments in such a way as to firstly reveal His holiness as the only standard that a sinner must meet. As the standard requires absolute holiness and perfection, it brings about a sense of sin. This is because no person can fulfill the standard. Without a true sense of sin, no person can be saved. Within the framework of the Ten Commandments, evidence of the person’s love towards God is comprised through the upholding of the Ten Commandments. The Ten Commandments cannot save anyone, but if the person loves Jesus, they will keep His commandments; a sign of true conversion. The goal of this study was to determine whether any guidelines can be composed to help Evangelists prevent or minimize false conversions, in a Biblically justified manner. The research indicates that without the use of the Ten Commandments during evangelism, many false conversions will ensue. The conclusion of this research is that false conversions can be prevented or minimized through the legitimate use of the Ten Commandments during evangelism. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus, 2012

This study examines Canadian works of fiction that contain historical trial narratives and that enact an adversarial trial of their own for an implied reader who acts as 'appellate judge.'' Included are four Canadian novels published after 1970 that fictionalize the circumstances leading to notorious criminal trials: Margaret Atwood's Alias Grace (1996), Lynn Crosbie's Paul's Case: The Kingston Letters (1997), and Rudy Wiebe's The Temptations of Big Bear (1973) and The Scorched-Wood People (1977). They represent commentaries on the justice or injustice done to convicted murderer Grace Marks (whose trial took place in 1843), to rebel Cree chief Big Bear and Metis leader Louis Riel (1885), and to serial rapists and killers Karla Homolka and Paul Bernardo (1993, 1995). / Each work reproduces excerpts from the original trial yet also represents a response to the historical trial's unfolding. This adversarial response takes the form of a trial-like narrative (or counternarrative) that engages with the original trial. Consequently each of these works is what I call a 'trial novel' that raises fundamental questions about justice and citizenship. / Chapter One analyzes Atwood's Alias Grace and lays bare the fictional constructs included in a trial narrative. Chapter Two looks at Crosbie's Paul's Case and pits the judicial system's claim to sober neutrality against a more populist version of justice based on affect and revenge. Finally, Chapter Three, which is devoted to Wiebe's novels, studies the conflict of normative universes implicit in trials for treason and posits that rebel nomoi are as coherent as the dominant ones that quash them. / Three communities are implicit in these novels and enter into a debate with one another: at the core of each work is a historical community of persons (the accused, attorneys, the judge, jurors, and members of the Canadian public) mobilized around an actual crime. This original community and its judgment provide the inspiration for the fictional community of the novel, which grapples with its own version of the crime and trial. Finally, an imaginative community of readers deliberates upon the questions raised both by the original trial and by the 'trial novel'.

Thesis (MA (English))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: Grace and The Townships Housewife, two black women’s magazines published in South Africa between 1964 and 1969, have slipped into obscurity. This thesis aims to write them back into the history of the black press, black journalism and literature in South Africa. The study is significant in that no research has as yet been conducted on these two magazines. The first chapter excavates Grace and The Townships Housewife from obscurity by providing information on the magazines’ publication, staff, editors, content, target audience and writers. A salient characteristic of both magazines’ content that the study discusses is the ambiguous attitude of readers and writers towards modernity and tradition (and the negotiation of new identities) as they move from the country to the city. Some readers’ embrace and others’ rejection of early signs of feminism and womanism in the magazines also display this ambiguous attitude. The chapter foregrounds the various ambiguities and often colliding voices that infuse much of the magazines’ content. The absence of explicit reference to apartheid in Grace’s and The Townships Housewife’s content provides another focal point of this chapter and is discussed in relation to the concepts of ‘minstrelsy’ and ‘mimicry’. Considering specifically the position of the black woman in apartheid South Africa, the second chapter compares the representation of white women in South African white women’s magazines Die Huisgenoot, Sarie Marais and Fair Lady to the way in which black women are represented in Grace and The Townships Housewife in the 1960s. The role of the latter two magazines in positively representing black women during apartheid South Africa, and thus standing in direct opposition to the identities ascribed to black people in colonial and apartheid ideology, is a primary focus of this chapter. The representation of black women in the 1960s is elaborated on in the next chapter which explores the shift in the representation of black women from Drum magazine (during its heyday in the 1950s), with its predominantly male staff, to the representation of black women in Grace and The Townships Housewife (in the 1960s), with their predominantly female staff. I hypothesise on the possible agencies at work within this shift in women’s representation. Despite the magazines’ adherence at times to white standards of beauty (an aspect which the thesis engages with throughout), the ‘creation’ of black women within the pages of Grace and The Townships Housewife (as the previous two chapters articulate), often resonates with Black Consciousness’s philosophy of black pride. This last chapter explores the possible connection between Grace and The Townships Housewife, on the one hand, and the early beginnings of an emergent black consciousness in South Africa in the late 1960s, on the other hand. It also discusses the sexism associated with black consciousness philosophy in relation to these two magazines, but the focus falls on how black female readers of Grace and The Townships Housewife negotiate imposed ‘female identities’ (for example, mother, housewife and supporter) towards greater agency. / AFRIKAANSE OPSOMMING: Grace en The Townships Housewife, twee tydskrifte gemik op swart vroue en wat in Suid-Afrika gepubliseer is tussen 1964 en 1969, is vandag onbekend. Die doel van dié tesis is om hierdie twee tydskrifte terug te skryf in die geskiedenis van swart joernalistiek en literatuur in Suid-Afrika. Dit is ’n waardevolle studie aangesien geen navorsing oor hierdie twee tydskrifte nog gedoen is nie. Dit is ook ’n ingewikkelde proses wat gepaard gaan met baie spekulasie, aangesien dit alreeds te lank gevat het vir hierdie tydskrifte om ontdek te word – dit is nie meer moontlik om die meeste van die bydraers tot hierdie twee tydskrifte op te spoor nie. Die eerste hoofstuk ‘grawe’ Grace en The Townships Housewife as t’ ware weer ‘op’ deur inligting te voorsien oor hierdie tydskrifte se uitgewers, personeel, redaktrises, inhoud, teikengroepe en skrywers. Die dubbelsinnige houdings wat lesers in die tydskrifte toon teenoor tradisie en moderniteit soos wat hulle beweeg van plattelandse gebiede na stedelike gebiede, is kenmerkend van hierdie tydskrifte en word in hierdie hoofstuk bespreek. Hierdie dubbelsinnigheid word ook weerspieël in lesers en skrywers se ambivalente houdinge teenoor die bemagtiging van vroue. Die verskeie dubbelsinnighede en dikwels botsende stemme in meeste van die twee tydskrifte se inhoud is ’n belangrike punt wat hierdie tesis uitlig. Die afwesigheid van direkte verwysings na apartheid in beide tydskrifte is nog ’n kenmerkende eienskap van die tydskrifte wat in hierdie hoofstuk ondersoek word. Met die fokus op die posisie van die swart vrou in apartheid Suid-Afrika, vergelyk die tweede hoofstuk die voorstelling van wit vroue in Suid-Afrikaanse wit vrouetydskrifte (Die Huisgenoot, Sarie Marais en Fair Lady) met dié van swart vroue in Grace en The Townships Housewife in die 1960s. ’n Primêre fokus van hierdie hoofstuk is die rol wat Grace en The Townships Housewife speel in die positiewe voorstelling van swart vroue tydens apartheid, in direkte kontras tot die voorstellinge van swart vroue in apartheid ideologie. Die volgende hoofstuk brei verder uit op die voorstelling van die swart vrou in die 1960s: hier word gekyk na die skuif wat plaasvind in die voorstelling van swart vroue van die Drum-tydskrif in die 1950s met sy hoofsaaklik manlike personeel, na die voorstelling van swart vroue in 1960s Grace en The Townships Housewife, met hoofsaaklik vroulike personeel. Die moontlike faktore verantwoordelik vir so ’n verandering in voorstelling word oorweeg. Alhoewel die inhoud van Grace en The Townships Housewife gereeld ‘wit’ standaarde van skoonheid ondersteun, toon die voorstelling van swart vroue in hierdie twee tydskrifte ook dikwels ooreenkomste met swart bewustheid filosofie se fokus op swart trots. Hierdie laaste hoofstuk ondersoek die moontlike verbintenis tussen Grace en The Townships Housewife, aan die een kant, en die vroeë begin van swart bewustheid in Suid-Afrika in die laat sestigerjare. Die dikwels seksistiese houdinge wat met swart bewustheid filosofie geassosieer word, word in hierdie hoofstuk bespreek aan die hand van voorbeelde uit Grace en The Townships Housewife. Dit is egter nie die fokus van hierdie studie nie: die fokus val op hoe swart vroue lesers van Grace en The Townships Housewife opgelegde rolle van moederskap, huisvrou en ondersteuners stuur tot posisies van groter mag.

Made available in DSpace on 2016-06-02T20:38:26Z (GMT). No. of bitstreams: 1 4038.pdf: 2201340 bytes, checksum: e81ba7d0740040195a15afe5f6fe6401 (MD5) Previous issue date: 2011-08-04 / Universidade Federal de Sao Carlos / The aim of this thesis is to analyze the Pentecostal discourse focusing primarily on various levels of discourse production of the Universal Church of the Kingdom of God (UCKG) and the International Church of the Grace of God (ICGG) in order to answer the following question: Is the structuring of these churches predominantly built on the theology of prosperity or on a more varied a range of discursive elements? Based on the hypothesis that these churches try to offer a full experience of life and religion, in opposition to the idea that has been spread by many non-academic commentators and academic works that these churches are only ―supermarket of faith‖, where the ―customer‖ ―buys‖ religious products that he will use in his worldly life and soon goes away, eventually to become ―customer of another supermarket‖. To this end we analyzed two different national contexts. Church activities were followed in Brazil, mainly in Florianopolis, and the Netherlands, especially in the capital Amsterdam. This work also has the characteristics of case study and comparative study. Information obtained during fieldwork in Brazil brought elements for analyzing the behavior of the church and its parishioners in a very different national context, thus enabling us to see what remains and what changes in the discourse of the church and the attitudes of the followers in the new context. / O objetivo desta tese é analisar o discurso neopentecostal focando principalmente nos diversos níveis de produção discursiva da Igreja Universal do Reino de Deus (IURD) e Igreja Internacional da Graça de Deus (IIGD) a fim de responder a seguinte questão: A estruturação destas igrejas é predominantemente construída sobre a Teologia da Prosperidade ou sobre uma gama de elementos discursivos mais variados? Partindo se da hipótese que estas igrejas tentam oferecer uma experiência de vida e religiosa plenas, contrariando a ideia que vem sendo difundida pelo senso comum e em outros trabalhos acadêmicos de que estas igrejas são apenas ―supermercados da fé‖, onde o ―cliente‖ ―compra‖ o produto religioso que terá uso em sua vida mundana e em pouco tempo vai embora, para eventualmente tornar-se ―freguês de outro supermercado‖. Para tanto se analisou dois contextos nacionais diferentes. Foram acompanhadas atividades no Brasil, principalmente em Florianópolis, e na Holanda, principalmente em sua capital Amsterdã. Assim, este trabalho tem também as características de estudo de caso e estudo comparativo. As informações obtidas no trabalho de campo fora do Brasil trouxeram elementos para se analisar o comportamento da igreja e de seus frequentadores em um contexto bem diferente, podendo se perceber o que permanece e o que se modifica no discurso da igreja e das atitudes dos frequentadores diante da nova realidade.

The thesis explores the subject of purgatory and its relative value for modern people. It summarises: 1. The manner in which biblical texts used to underpin the doctrine; 2. The history of the doctrine within the Roman Catholic Church and the reaction to it during the Reformation and beyond; and 3. Contemporary formulations of purgatory and purgatory-like ideas. The thesis argues, from several perspectives, that a modern formulation of the doctrine is: 1. Reasonable; 2. Biblically consistent; 3. Meets the criteria of an established Tradition at practice within the Church; and 4. Is capable of assisting people in understanding and appreciating the existential questions of death and the after life. The thesis is approached from the angle of a Legal Counsel presenting an argument for acceptance of the thesis. / SYS THEOLOGY and THEOL ETHICS / MTH (SYSTEMATIC THEOLOGY)

[pt] O uso do texto de Rm 5,12-21 quase exclusivamente nos debates a respeito da origem e da universalidade do pecado levou a uma supervalorização da discussão a respeito do segmento 12d, passando quase desapercebidos aspectos fundamentais para a compreensão da mensagem teológica contida no texto paulino. Um desses aspectos transcurados foram as alusões a Is 53,11-12. A presente pesquisa pretende ser uma contribuição para que se possa perceber os efeitos produzidos por essas alusões nos contemporâneos de Paulo, as quais trazem à mente dos ouvintes/leitores a figura do Servo que por seu conhecimento justifica a muitos presente no texto isaiano, como também as categorias bíblico-teológicas do Novo Êxodo e da Nova Criação contidas no seu contexto e com as quais está profundamente interligado. A partir disso, a recuperação do valor dessas alusões possibilitaria uma compreensão mais adequada do potencial hermenêutico, teológico e retórico da perícope, o que resultaria em uma verdadeira contribuição para o debate teológico tendo-se em vista o espaço que a perícope paulina ocupa em tal debate. A metodologia a ser utilizada será aquela proposta por G. K. Beale, a qual, contemplando os aspectos sincrônicos e diacrônicos da pesquisa, propõe uma análise exegético-interpretativa, mostrando-se assim muito adequada para que se possa perceber a intenção de Paulo ao utilizar o texto isaiano. / [en] The use of Romans 5:12-21 almost exclusively in debates regarding the origin and universality of sin has resulted in the super valorization of the discussion on segment 12d, with fundamental aspects for the understanding of the theological message comprised in the Pauline text going almost unnoticed. One of the pretermitted aspects was the allusions to Isaiah 53:11-12. The present research aims to contribute to a perception of the effects these allusions produced on Paul s contemporaries. They make the hearers/readers picture the image of the Servant who by his knowledge will justify many, present in Isaiah s text, as well as the biblical-theological categories of the New Exodus and the New Creation comprised in its context and to which it is strongly interconnected. Following that, the recovery of the value of these allusions would enable a more adequate understanding of the hermeneutical, theological and rhetorical potential of the pericope, which would result in a true contribution for the theological debate, considering that Paul s pericope plays an important role in such debate. The methodology used in this study will be that proposed by G. K. Beale, which, by contemplating the synchronic and diachronic aspects of the research, proposes an exegetical and interpretative analysis, therefore proving itself perfectly adequate to enable the perception of Paul s intention when using Isaiah s text.

This thesis seeks to show the ways in which Charlotte Brontë's fiction anticipates the concerns of contemporary feminist theology. Whilst Charlotte Brontë's novels have held a place of honor in feminist literary criticism for decades, there has been a critical tendency to associate the proto-feminism of Brontë's narratives with a rejection of Christianity—namely, that Brontë's heroines achieve their personal, social and spiritual emancipation by throwing off the shackles of a patriarchal Church Establishment. And although recent scholarly interest in Victorian Christianity has led to frequent interpretations that regard Brontë's texts as upholding a Christian worldview, in many such cases, the theology asserted in those interpretations arguably undermines the liberative impulse of the narratives. In both cases, the religious and romantic plots of Brontë's novels are viewed as incompatible. This thesis suggests that by reading Brontë's fiction in light of an interdisciplinary perspective that interweaves feminist and theological concerns, the narrative journeys of Brontë's heroines might be read as affirming both Christian faith and female empowerment. Specifically, this thesis will examine the ways in which feminist theologians have identified the need for Christian doctrines of sin and grace to be articulated in a manner that better reflects women's experiences. By exploring the interrelationship between women's writing and women's faith, particularly as it relates to the literary origins of feminist theology and Brontë's position within the nineteenth-century female publishing boom, Brontë's liberative imagination for female flourishing can be re-examined. As will be argued, when considered from the vantage point of feminist theology, 'Jane Eyre', 'Shirley', and 'Villette' portray women's need to experience grace as self-construction and interdependence rather than self-denial and subjugation.