Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2000. / Includes abstract and vita. "July 2000." Includes bibliographical references (leaves 145-150).

Thesis (M.C.S.)--Regent College, Vancouver, BC, 2007. / Abstract and vita. Includes bibliographical references (leaves 172-175).

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The concept of God as it is set forth in Charles Hartshorne's panentheism is undoubtedly influenced by the work of Alfred North Whitehead. This is generally acknowledged. What is not fully appreciated, or at least has not been systematized, is that Whitehead's philosophy was not radically novel, but belonged to a particular philosophical perspective, namely British neo-realism. Whitehead's roots in British neo-realism can be demonstrated by a comparative study which includes contemporaries of Whitehead who also belonged to the neo-realistic school. Such a study demonstrates that Samuel Alexander, C. Lloyd Morgan and Whitehead all had similar viewpoints concerning such matters as ultimate reality, a theory of emergence, the dipolarity of nature, and God. Thus, an affinity of thought in these philosophers can be clearly seen. It is therefore the case that Whitehead's influence on Hartshorne was not merely the influence of one man but was also the influence of the philosophical perspective to which that one man belonged, namely British neo-realism. Consequently, Whitehead's influence on Hartshorne resulted in an affinity of thought not only in two men, but also in two philosophies, British neo-realism and American panentheism This research systematically sets forth this affinity in these two schools of thought. Both British neo-realism and American panentheism belong to the wider context of Anglo-American process philosophy. This philosophical perspective is found under examination to be a synthesis of realism and idealism. Thus the British neo-realists, Alexander, Morgan and Whitehead qualify their realism by retaining the concept of "mind" as central to their cosmology. All three philosophers expound a pan-psychistic view of the universe. In America, Hartshorne's panentheism is likewise panpsychistic in viewpoint, and is also a synthesis of realism and idealism. The major influences on Hartshorne were Whitehead and William Ernest Hocking, the American idealist. Hartshorne's panentheism may then best be understood as a synthesis of British neo-realism (from Whitehead) and American idealism (from Hocking). On the basis of the metaphysical principles of process philosophy, we must conclude that the God who is presented is finite. In conjunction with this, while the process concept of God allows explanation for the temporal process, it allows no explanation for temporal or contingent existence. While such must be regarded as a deficiency, nonetheless the process philosophers rightly remind us of the importance of the topic concerning the nature of God.

Orientador: Andrey Ivanov / Banca: Joel Gracioso / Banca: Matteo Raschietti / Resumo: Santo Agostinho apresenta a posse de Deus como o porto da felicidade. Deste modo, veremos que com o diálogo De Beata Vita, o autor oferece uma resposta para tal questionamento, a partir de uma noção de felicidade que consiste no perfeito conhecimento de Deus. Assim, abordaremos a referida questão com a finalidade de tornar mais evidente a concepção agostiniana de felicidade e realização humana. / Abstract: Saint Augustine has the possession of God as the happiness of the harbor. Thus, we seethat with the De Vita Beata dialogue, the author offers na answer to this question, from a sense of happiness consists in the perfect knowledge of God. Thus, we will address that question in order to make it clear the Augustinian conception of happiness and human fulfillment. / Mestre

ABSTRACT THE DUTY OF LOVE TO GOD: THE SPIRITUAL THEOLOGY OF JOHN LEADLEY DAGG (1794-1884) Jared Richard Longshore, Ph.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. Tom Nettles This dissertation argues that the duty of love to God is the central theme that shaped John Dagg’s life, doctrine, and ministry. Chapter 2 defines Dagg’s concept of the duty of love to God. This chapter serves a fundamental function in the dissertation as it identifies the precise nature of the duty of love to God. Chapter 3 surveys Dagg’s writings with a view to how the duty of love to God is expressed in each of them. Chapter 4 investigates Dagg’s doctrine of God in relationship to the duty of love to God. Chapter 5 explores Dagg’s understanding of doctrine itself. This chapter explains that it is Dagg’s emphasis on doctrine as the divine communication of the Trinity that leads to his experiential theology. Chapter 6 transitions from the doctrine of God to the doctrine of man. This chapter reveals that Dagg’s focus on the duty of love to God permeates his anthropology. Chapter 7 concerns Dagg’s soteriology. Dagg’s understanding of saving grace is shaped by his understanding of the duty of love to God. Chapter 8 brings the duty of love to bear on Dagg’s ecclesiology. This chapter examines Dagg’s understanding of the local and universal church. Chapter 9 concludes the dissertation stating its significance.

In the course of this study, we find that for Calvin, God has one righteous will that is expressed as two, decidedly asymmetrical dispositions toward humanity. For Calvin, the only God that can be known, proclaimed, and trusted is God the Father, the God of creation, election and redemption who relates to his people according to his fatherly love; for reasons known only to him, God inexplicably creates some whom he does not rescue from their sinful state of rebellion against him. We first examine Calvin's teaching on the knowledge of God and discover that God has revealed his unchanging nature to those with faith. God's loving, righteous, wise, good, powerful, judging (of evil), and holy nature is exhibited in creation and providence, in Scripture, and most of all in Christ. We next explore Calvin's teaching on predestination and discover that God's one, secret, righteous will is expressed in two, decidedly asymmetrical wills toward humanity: (1) God's disclosed electing will that directly corresponds with God's nature and is extended to all but only effected in the elect; (2) God's veiled reprobating will toward the reprobate that, from the human perspective, only corresponds to God's nature in part. We continue by examining Calvin's teaching on the reconciling work of Christ, finding that, for Calvin, creation and redemption clearly exhibit God's disclosed disposition toward humanity while demonstrating God's veiled disposition only in very small part. We then provide constructive analysis in three related areas: (1) Calvin's teaching on the intra-trinitarian relations, (2) the locus of mystery in Calvin's, Arminius', and Barth's accounts of predestination, and (3) the reclaimed logic of Mosaic sacrifice in relation to Calvin's atonement teaching. In the context of a concluding summary, we consider three biblical accounts that depict God as possessing one rather than two dispositions toward humanity.

Thesis (doctoral), Technische Universität Carolo-Wilhelmina zu Braunschweig, 1985. / Bibliographie : p. 137-145.

Thesis (Ph. D.)--Southern Methodist University, 1982. / Includes bibliographical references (p. [409]-416).

Thesis (Ph.D.)--Edith Cowan University, 2006. / Submitted to the Faculty of Community Services, Education and Social Sciences. Includes bibliographical references.