This thesis is an attempt to give a workable account of 'God', to exhibit its logical status and to show how it can be introduced into language. The first chapter, after rejecting the view that 'God' is not a referring expression, notes the differences between various types of referring expression, and considers the objections to taking 'God' as a descriptive term, a title, and a proper name. It is concluded that 'God' is the proper name of a spirit, the objections to the other accounts being held to be decisive. The second chapter explores the notion of a spirit. The view that all persons must be corporeal is rejected and a concept of a person is developed which shows how it is possible for persons, both corporeal and incorporeal, to be identified and individuated. Finally it is shown how it is possible to predicate emotions of incorporeal persons. The third chapter shows how it is possible, given the nature of God, to fix the reference of 'God'. It is held that certain referring expressions have their references fixed by playing a role in such an interpretation of experience. Religious faith is shown to be such an interpretation of experience, able to fix the reference of referring expressions, because it has criteria for determining the validity of certain statements made within the interpretation. Finally it is shown how the reference of 'God' can be fixed within this interpretation.

AFRIKAANS: Gemeentelike aanbidding beleef huidiglik twee uiterste strome. Aan die een kant is daar 'n ou ortodoksie wat vir baie geen betekenis meer inhou nie. Aan die ander kant is daar die charismatiese beweging met die sogenaamde tekens-en-wonders-beweging aan die spits, wat weer die fokus weg van God af neem en dit op die individu se behoeftes plaas. Die probleem is aangewakker deur die feit dat daar 'n kloof tussen die sistematiese en praktiese teologie gekom het, waarin die sistematiese teologie nie meer vir die praktiese teologie dikteer nie. Nou is dit so dat wat 'n mens in verband met God glo, 'n uitwerking op die praktyk van sy aanbidding sal hê. Daarom moet 'n teologie van aanbidding by God begin sodat aanbidding 'n reaksie op God is. Aanbidding as reaksie op God word geï1lustreer deur die feit dat beide die Ou en Nuwe Testament aanbidding uitdruk as 'n aksie waarin die aanbidder laag voor God buig. Dit druk 'n gesindheid van se1fvemedering uit, waarin die aanbidder sy nietigheid voor God verklaar. Sonder hierdie gesindheid is geen ware aanbidding moontlik nie. AIle ander liggaamshoudings en liturgiese aksies is onderhewig aan 'n gesindheid, waarin die aanbidder laag voor God moet buig. Wanneer 'n mens in 'n teologie van aanbidding by God begin, moet aanbidding 'n reaksie op beide sy transendensie en immanensie wees. Onder hierdie twee wesenskenmerke van God, kan al sy attribute geplaas word. In sy transendensie is God heilig. In sy heiligheid is Hy beide verhewe en sondeloos. Sy heilige transendensie bevat dus beide verhoudings- en morele betrippe. Die gepaste reaksie van die gemeente op God se transendente heiligheid is dié van vrees en ontsag, wat uitloop op sondebelydenis. In sy immanente liefde is God naby aan sy skepping en staan Hy in sy immanensie in verskeie verbonde met sy skepping, in die Ou Testament met Israel en in die Nuwe Testament met sy kerk in Christus. In Christus het God nader as ooit gekom en in sy Seun het Hy onder sy mense kom woning maak en Hom oor die mens kom ontferm. Sy immanensie word nog duideliker in die immanente Heilige Gees. Beide die Vader en die Seun is immanent deur die Gees. Hierdie immanensie word in die erediens gevier en beleef. Die gemeente reageer deur God te loof, omdat Hy sy immanente liefde aan hulle in Christus bewys het, asook in die alledaagse lewe by hulle betrokke is. Met beide God se transendensie en immanensie stewig gevestig in die erediens, beleef die gemeente ‘n ontmoeting met God op sy terme, en nie volgens menslike smaak nie. Die balans wat daar in die erediens bestaan, sal ‘n opvoedkundige uitwerking op lidmate hê sodat hulle God ook in terme van sy immanensie en transendensie in die alledaagse lewe kan dien. Sodoende sal hulle leer om Hom beide life te hê en te vrees. ENGLISH: Church worship is currently experiencing two radical forms: On the one hand there is the old orthodox liturgies that for many hold no meaning anymore. On the other hand there is the charismatic movement with the so-called signs-and-wonders-movement leading it, which takes the focus away from God and places it on the individual and his needs. The problem is made worse by the fact that systematic and practical theology have become separated and that the practical theology is not being dictated anymore by the systematic theology. It is a fact that what one believes about God, will have a definite effect on one's practice in worship. Therefore a theology of worship must begin with God, in order that worship may be a reaction to God. Worship as a reaction to God is being illustrated by the fact that both Old and New Testaments show worship as an action in which the worshiper prostrates himself before God. It shows an attitude of self-humiliation, through which the worshiper acknowledges his own insignificance before God. No worship is possible without this attitude. All other bodily positions and liturgical actions are subject to this attitude in which prostration is at least the heart's intention. Whenever one begins in a theology of worship with God, worship must become a reaction to both God's transcendence and immanence, under which all his attributes can be listed. In his transcendence God is holy. In his holiness He is both exalted and without sin. His holy transcendence is therefore being described both in relational and moral terms. The congregation's proper reaction to God's transcendence IS that of fear and reverence, which results in the confession of sins. In his immanent love God is near his creation. In his immanence he made covenants with creation, in the Old Testament with Israel and in the New Testament with his church in Christ. In Christ God came nearer than ever before and in his Son he came to live among his people and mercifully took pity on them. His immanence is being intensified by the immanent Holy Spirit. Both Father and Son are immanent through the Spirit. This immanence is being celebrated and experienced in church worship. In reaction, the congregation praises God because He has proved his immanent love to them in Christ and He is still involved in the lives of his children. When both God's transcendence and immanence are being acknowledged in the worship service, the congregation can meet with God on his terms, and not according to human taste. A proper balance will have an educational effect on members, so that they will also serve God in terms of his immanence and transcendence in their daily lives. Thus they will learn to both love and fear Him. / Dissertation (MA (Theology))--University of Pretoria, 2001. / Dogmatics and Christian Ethics / unrestricted

Please read the abstract in the section 06back of this document / Thesis (PhD (New Testament))--University of Pretoria, 2001. / New Testament Studies / unrestricted

Thesis (D. Litt. et Phil.)--University of South Africa, 2002.

The thesis explores and takes a stand with respect to the differences between the religious epistemologies of Alvin Plantinga and Hendrik Hart. For Plantinga, direct rational knowledge of God "in Himself" is possible because it is grounded in the experience of our rational faculties. For Hart, direct rational knowledge of God's nature is impossible because God transcends the created order and, therefore, the limits of rational understanding. Our knowledge of God, as a consequence, can only be faith knowledge that is decidedly indirect and metaphoric in nature. Plantinga believes that such views are Kantian in inspiration and that they turn our knowledge of God into nothing more than rationally incoherent "disguised nonsense." The thesis shows that Plantinga's own philosophical theology fails to meet the rational standards he sets for religious knowledge, his critique of Kantian religious epistemologies fails to apply to Hart's position, and that he himself allows for indirect knowledge of God in certain instances. The thesis concludes by noting if our knowledge of God can be indirect in some instances without also being rationally incoherent disguised nonsense, then perhaps Hart is not wrong for regarding it to be indirect in all instances.

God-concepts of 24 third to sixth grade evangelical Christian children were compared with the children‘s logical thinking abilities in a mixed-method study. Measurements included the Children‘s Interview and the Group Assessment of Logical Thinking (GALT). God-concepts among the children were Biblical, comforter, communicates, creator, empowering, protector, provider, purposeful, human characteristics, lives in heaven, male, counselor, God is Jesus, all-knowing, loving, perfect, powerful, real, and parental. The majority of concrete thinkers conceptualized God as a gracious guide. The majority of transitional thinkers viewed God also as a gracious guide as well as a distant divinity. Implications were given for religious educators to develop a model for age-appropriate instruction and curriculum and to equip parents to promote spiritual development with children at home.

Thesis (DLitt)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: A survey of the research on the Biblical Hebrew psalms of lamentation reveals a lack of attention paid to the divine images found in these poems. Previous studies, for the most part, focused on literary and stylistic aspects pertaining to the Psalms in general and the psalms of lamentation in particular. The competent reader will, however, notice that divine metaphors abound in these psalms. This study investigates the divine metaphors (nominal and verbal) in the Biblical Hebrew psalms of lamentation from a cognitive anthropological perspective. It is argued that the literary information in these poems is a cognitive representation of the psalmist's world. The various divine portrayals arise from the poet's cognitive organisation and utilisation of cultural information. The analysis of the metaphorical expressions affords the exegete insight into the cognitive world of the supplicant and the strategies employed by the one who offers praise and does not eschew lament. Some of the theoretical assumptions of cognitive anthropology are applied to a selection of psalms of lamentation (Pss. 7, 17, 31, 35, 44, 59, 74 and 80) as a means of illustrating how this approach can shed new light on the way the deity is depicted in the laments. To achieve this, each psalm is analysed both from a cognitive and literary perspective. The examination of the divine metaphors reveals the various cognitive strategies employed to portray Yahweh. It is shown that these recurring images result from the application of cultural models, conceptual metaphors and image-schemas. Given the soundness of the proposed hypothesis, this investigation arrives at the conclusion that a cognitive perspective on the divine representations in the Biblical Hebrew psalms of lamentation is indeed a worthy endeavour. / AFRIKAANSE OPSOMMING: "n Oorsig van die navorsing oor die klaagpsalms wys uit dat daar tot dusver nie baie aandag geskenk is aan die beelde wat in dié psalms gebruik word om na God te verwys nie. Vorige studies fokus meestalop die literêre en stilistiese aspekte van die psalms, in die algemeen, en die klaagpsalms in die besonder. 'n Kompetente leser sal egter gou die oorvloed van metafore vir God raaksien. Hierdie studie ondersoek die metafore vir God (nominaal en verbaal) in die klaagpsalms vanuit 'n kognitief antropologiese perspektief. Daar word geargumenteer dat die literêre informasie in hierdie gedigte 'n kognitiewe voorstelling van die psalmis se lewenswêreld daarstel. Die verskeie Godsvoorstellings spruit uit die digter se kognitiewe aanwending en organisasie van kulturele informasie. 'n Analise van die metaforiese uitdrukkings verskaf aan die eksegeet insig in die kognitiewe wêreld van die bidder en die strategieë wat die een gebruik wat God se lof besing, sonder om klag uit te sluit. Van die insigte van die kognitiewe antropologie word toegepas op 'n seleksie van klaagpsalms (Ps. 7,17,31,35,44,59,74,80) en daar word voorgehou hoe hierdie benadering nuwe perspektiewe bied op die wyse waarop die godheid voorgestel word in die klaagpsalms. Vir die doel word elke Psalm literêr en kognitief ontleed. Die ondersoek na die metafore met betrekking tot God lê die verskeie kognitiewe strategieë bloot wat gebruik word om Jahwe voor te stel. Daar word aangetoon dat hierdie terugkerende beelde die gevolg is van die toepassing van kulturele modelle, konsepsuele metafore en beeldskemas. Gegewe die oortuigingskrag van die voorgestelde hipotese, konkludeer die ondersoek dat 'n kognitief-antropologiese perspektief op die Godsvoorstellings in die klaagpsalms inderdaad 'n belangrike onderwerp van navorsing is.

Thesis (MA.)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: This study investigates the image of Yahweh as warrior in a selection of Biblical-Hebrew psalms against the background of similar images in the broader Ancient Near East. In the psalms this image is closely linked with the emotions and experience of the psalmist. In the situation of conflict he calls on Yahweh to intervene and to destroy the enemy. It is in such circumstances that this image of Yahweh gives the necessary comfort. In order to investigate the image of Yahweh as warrior in the psalms, this study uses the Comparative Method. This method is based on the assumption that cultures and societies share certain ideas and characteristics. The specific approach within the Comparative Method is called the typological comparative approach. This approach focuses on the comparison of phenomena in cultures that are historically and geographically far removed from each other. This comparison is based on the assumption that certain cultural characteristics are universally shared. In this investigation the following psalms are analysed: 3, 21, 46, 68, 76, 83, 140, 144. The selection was made on the basis of the different literary genres within the psalms. As a background to this investigation a summary of warrior terminology and ideas in the rest of the Ancient Near East is presented. Afterwards the warrior image in the selected psalms is investigated. The investigation proceeded as follows: Chapter 1 is devoted to the research history with regard to the image of Yahweh as warrior in the Hebrew Bible; in Chapter 2 the metaphor as literary device is discussed; and in Chapter 3 the focus is on the institution of war in the Ancient Near East and the role of warriors in this regard. From Chapters 4 to 11 the warrior metaphors in the selected psalms are analysed. With each of the analysed psalms the following method is used: (1) a translation and text-critical notes; (2) a discussion of the literary genre; (3) an analysis of the poetic elements; and (4) an analysis of the warrior images. The psalmist's enemies are also Yahweh's enemies. In the psalms where he is portrayed as warrior, three characters always come to the fore, namely Yahweh, the psalmist and the enemy. While the enemy is portrayed in terms of typical hostile images, the relationship between Yahweh and the psalmist is defensive, and offensive between Yahweh and the enemy. In this study it is , also shown that when Yahweh intervenes, he saves and restores the honour of the psalmist. Yahweh is also praised for his acts of salvation in the past. This forms the basis for the psalmist call to Yahweh to intervene in his situation. He defeats the enemy by making use of different weapons. The psalmist's enemies are also Yahweh's enemies. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die voorstelling van Jahwe as kryger in 'n seleksie Bybels-Hebreeuse psalms teen die agtergrond van soortgelyke voorstellings in die breër Ou Nabye Oosterse konteks. In die psalms hang hierdie voorstelling ten nouste saam met die emosies en ervarings van die digter. Die vyand stig gedurig stryd aan en soek die digter se ondergang. In sy situasie van stryd en aanvegting roep hy tot Jahwe om in te gryp en die vyand te verslaan. Dit is dan juis hierdie voorstelling van Jahwe wat in dié omstandighede 'n groot gerusstelling is. In hierdie studie word daar van die Vergelykende Metode gebruik gemaak. Hierdie metode is gebaseer op die aanname dat kulture en gemeenskappe sekere opvattings en idees met mekaar deel. Die spesifieke benadering wat binne die Vergelykende Metode gebruik word, word die Tipologies-Vergelykende benadering genoem. In hierdie benadering handel dit oor die vergelyking van verskynsels in kulture wat histories en geografies van mekaar verwyderd is. Hierdie benadering opereer met die aanname dat sekere kulturele opvattings universeel gedeel word. Die volgende psalms word in die ondersoek ontleed: 3, 21,46,68, 76, 83, 140, 144. Die seleksie is gedoen op grond van die belangrikste literêre genres in die psalms. As agtergrond tot die ondersoek, word 'n kort oorsig gebied van krygerterminologie en opvattings in die res van die Ou Nabye Ooste. Daarna is die krygerbeeld in die geselekteerde psalms ondersoek. Die ondersoek het soos volg verloop: in Hoofstuk 1 is daar aandag gegee aan die navorsingsgeskiedenis met betrekking tot die voorstelling van Jahwe as kryger in die Hebreeuse Bybel, in Hoofstuk 2 is die literêre verskynsel van die metafoor behandel en in Hoofstuk 3 is daar gefokus op die Ou Nabye Oosterse instelling van oorlog en die plek van krygers in die verband. Vanaf Hoofstuk 4-11 is die krygermetafore in die geselekteerde psalms geanaliseer. By elk van die geanaliseerde psalms word die volgende metode gevolg: (1) 'n vertaling en tekskritiese aantekeninge; (2) 'n bespreking van die literêre genre; (3) 'n analise van die styl-elemente; en (4) 'n analise van die krygermetafore. In die psalms waar Jahwe as kryger voorgestel word, tree daar altyd drie hoofkarakters na vore, naamlik die digter, die vyand en Jahwe. Die vyand word geteken in terme van tipiese "vyandsbeelde", terwyl Jahwe defensief teenoor die bidder optree en offensief teenoor die teëstanders. In hierdie studie word ook aangedui dat wanneer Jahwe ingryp, bewerk Hy redding en herstel Hy ook die digter se eer. Jahwe word geloof vir sy reddingsdade in die verlede. Dit vorm die basis vir die digter se hulpgeroep tot Jahwe om in te gryp in sy situasie. Hy verslaan die vyand deur van verskillende wapens gebruik te maak. Die digter se vyande word ook as Jahwe se vyand gesien.

This thesis finds out how the concepts of the divine in African Traditional Religions are similar or different, particularly in Ghana and Lesotho and in other parts of Africa in general. In doing so, the researcher combines literature review of eminent scholars who have studied the religious and socio-cultural life of the people of Ghana and Lesotho in particular and Africa in general, with personal field study through dissemination of questionnaires, interviews and personal observations. Through this approach he finds out the various religious phenomena that reveal the concept of the divine in the two countries concerned and in other African countries through comparison of their worships and socio-cultural activities in order to come out with the differences and the similarities that may call for synthesis of the concept in Africa. He also finds out how the concept of the divine in Africa has been influenced by foreign religions and culture particularly Christianity, Islam, Western culture and Education. And how their services and disservices have affected the concept of the divine in Africa. The researcher also looks at the issue of monotheism as against polytheism in African religious perspective to find out whether the African Traditional Religions are polytheistic, monotheistic or monolatry. The study reveals that the concept of the divine, in the two countries under study, ends up in one Supreme deity-God- .but that the approach to the concept is not always the same. There are some differences and similarities, which also prevail in other African Traditional Religions and in Christianity. There is also a look into whether the term "African Traditional Religions" is appropriate for the religious belief and practices found in Africa, and whether a synthesis of religious practices in Africa would be possible in future. In the final analysis the study reveals that the African concept of the divine as pertains in the two countries is not different from that of Christianity and Islam but that the approach to the concept differs due to differences in the perception of the divine through sociocultural and religious milieus. / Religious Studies & Arabic / D. Litt. et Phil. (Religious Studies)

Michael Servetus (1508 - 1553) and Emanuel Swedenborg (1688 - 1772) are both considered heretics. They share many concepts about the nature of God, especially their rejection orthodox Nicene and Chalcedonian theology. This thesis explores their respective theologies relating to the Trinity and Christology, with speculation of what sources they may have had in common. While attention is paid to Ignatius, Irenaeus and Tertullian, particular attention is paid to Tertullian, whose work Adversus Praxean lays the foundation of Servetus' ideas and has much in common with Swedenborg's theology. In light of their similarity to Tertullian, the question is asked if Servetus and Swedenborg would have been called heretics prior to Nicaea. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)