Thesis (Th. M.)--Grace Theological Seminary, 1983. / Abstract. Bibliography: leaves 104-111.

Thesis (Th. M.)--Grace Theological Seminary, 1983. / Abstract. Bibliography: leaves 104-111.

Thesis (Th. M.)--Grace Theological Seminary, 1983. / Abstract. Bibliography: leaves 104-111.

Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references (leaves 49-53).

Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references (leaves 49-53).

The thesis argues that human work is a transformative activity which essentially consists of three dynamically interrelated dimensions: the instrumental, relational, and ontological dimensions. By these, along with work being an end in itself, the worker's and others' needs are providentially met; believers' sanctification is occasioned; and workers express, explore and develop their humanness while building up their natural, social and cultural environments to both protect and produce the order of this world and of the one to come. The first part shows that past and present theological evaluations of work are best understood according to this threefold description. Work's threefold nature is shown to correspond with Scripture (although here the instrumental is mainly discussed); the Patristic understanding opens up reflection toward work's ontology; and the Reformation particularly develops further the relational and ontological dimensions. In the modern Roman Catholic understanding, work's threefold nature does appear, although as seen in Laborem Exercens, the relational is given hierarchical priority over the instrumental. As modern Protestants revise old and explore new approaches, work's threefold understanding also emerges. However, the dimensions need further interrelated development, and the ontological needs to be more adequately expounded. The second part of the thesis develops work's ontology. A teleological framework is first established in dialogue with Alasdair MacIntyre and Oliver O'Donovan showing that eschatological and protological purposes and ends are essential for understanding a thing's nature (constitutionally and ethically). This builds toward a theological anthropology where an interpretive survey and interaction with Colin Gunton's anthropology highlights the necessity of relational and functional concepts. The ontology of work is further developed in dialogue with Jürgen Moltmann's anthropology. Work is shown to be a fundamental facet of created human existence, initially a part of God's creation, and in the resurrection a fundamental part of God's coming new creation. Finally, the overall proposal, a definition of work, redraws the boundaries for a theology of work, and functions as a dynamic model for ethically evaluating work.

Diss.-- Franeker (Georg Muncker, respondent)

This study explores the meaning of female leadership in the New Testament by examining a random selection of women in the New Testament. In Chapter 2 a sociohistorical approach is utilised to examine women leaders in the in the ancient Greco- Roman world of the New Testament. The study reveals that though these societies were predominantly patriarchal, there were women leaders leading in various ways in different spheres of life (religious, political, intellectual, and in the home). Chapter 3 looks in more detail at a definition of 'leadership". The Kouzes & Posner’s (1995) model of leadership practices, based on research of how successful leaders operate, is used. The example of Jesus as the Master leader is explored against the six leadership practices, adapted for this study. It is clear that Jesus does reflect the five leadership practices proposed by Kouzes & Posner (1995). A sixth practice is added to the list as the study shows that a leader needs a leader - good followers make good leaders! Chapters 4-10 focus on the leadership practices of Mary the mother of Jesus, the Samaritan woman, Tabitha. Lydia, Priscilla and the four daughters of Philip. An examination of the socio-historical context and an analysis of key concepts in each pericope in which these women are mentioned, have been done. From the analysis it is clear that the leadership p r a c t i i of women, called "female leadership" in this study, point out leadership as 'influence" that is achieved in different practices. These leadership practices define female leadership in the New Testament The women are leaders, in some cases within the recognised positions and in other cases without the positions. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2007.

The doctrine of justification tells how the saving grace of God in Christ can be actualized in the believers. Because of the very importance of this doctrine, disputes broke out between Augustine and Pelagius, later in the medieval period, and most importantly during the Reformation period - which led to mutual condemnations and the division of the Western church. The church still does not have a unified voice in interpreting the doctrine despite recent ecumenical dialogues, which culminated in the Lutheran-Roman Catholic Joint Declaration on the Doctrine of Justification in 1999. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

This study explores the meaning of female leadership in the New Testament by examining a random selection of women in the New Testament. In Chapter 2 a sociohistorical approach is utilised to examine women leaders in the in the ancient Greco- Roman world of the New Testament. The study reveals that though these societies were predominantly patriarchal, there were women leaders leading in various ways in different spheres of life (religious, political, intellectual, and in the home). Chapter 3 looks in more detail at a definition of 'leadership". The Kouzes & Posner’s (1995) model of leadership practices, based on research of how successful leaders operate, is used. The example of Jesus as the Master leader is explored against the six leadership practices, adapted for this study. It is clear that Jesus does reflect the five leadership practices proposed by Kouzes & Posner (1995). A sixth practice is added to the list as the study shows that a leader needs a leader - good followers make good leaders! Chapters 4-10 focus on the leadership practices of Mary the mother of Jesus, the Samaritan woman, Tabitha. Lydia, Priscilla and the four daughters of Philip. An examination of the socio-historical context and an analysis of key concepts in each pericope in which these women are mentioned, have been done. From the analysis it is clear that the leadership p r a c t i i of women, called "female leadership" in this study, point out leadership as 'influence" that is achieved in different practices. These leadership practices define female leadership in the New Testament The women are leaders, in some cases within the recognised positions and in other cases without the positions. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2007.