This study examines the baptismal practices of the early Christian community using Tertullian’s ethical text on baptism in relation to his other writings to dialogue with the Roman Catholic understanding of baptism, original sin and grace. Tertullian referring to the sacramental form of baptism that is done with water, held that baptism is indispensable for salvation because it imparts the grace that washes away original sin and makes someone a Christian; and capable of attaining a matured Christian life. At the moment, the Roman Catholic Church does not confer baptism of water on polygamists, and subsequently fails to admit them to her sacramental life because of their polygamous relations. This raises a question regarding the salvation of these polygamous families. How do they receive baptismal grace and become part of the church? This study argues that church and baptism were inseparable right from the beginning of Christianity in the New Testament. People became members of the church by the fact of their baptism. This study does a hermeneutical retrieval of the early church’s teaching on baptism and original sin in the light of Tertullian as the pillar of western theology. The study concludes by invoking pastoral consideration to baptize polygamous families (husband and wives) who married before converting to the faith. They are not to enter into any new marriage after baptism since they have received Christ in their state. “Go and sin no more,” says Christ. / Dissertation (MA Theol)--University of Pretoria, 2014. / gm2014 / Church History and Church Policy / unrestricted

Please read the abstract in the section 00front of this document / Thesis (PhD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / PhD / unrestricted

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This thesis examines Fielding Burke's Call Home the Heart, Grace Lumpkin's To Make My Bread, and Myra Page's Gathering Storm through the lens of ecofeminism, an interdisciplinary theory that contributes the necessary insight into the link between the abuse of power on personal, political, and economic levels that underlies the human oppression and environmental exploitation experienced by the novels' characters and communities. A resurrection of the Gastonia novels through the framework of ecofeminism will contribute to the scholarly discourse regarding this maturing theory as well as intensify the critical body of work concerning the Gastonia novels themselves. This thesis, in conjunction with the works of instrumental Appalachian scholars, literary critics, and historians as well as major landmark texts in the field of ecofeminism such as Kathy Warren's Ecofeminism: Women, Culture, Nature and Greta Gaard's Ecofeminism: Women, Animals, Nature, purposes to advance the critical standing of the Gastonia novels.

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[pt] Com a Modernidade, estruturou-se uma nova forma de compreensão humana, um novo paradigma, que, naqueles aspectos que interessam ao nosso trabalho pode ser caracterizada pelo predomínio da racionalidade científica como critério absoluto da verdade. Isto colocava um problema para a fé cristã na medida em que parecia impossível, então, um discurso racional sobre Deus, já que este não era verificável pelo método científico. Como maneira de dialogar com este novo paradigma, numerosos teólogos começaram a elaborar suas reflexões sobre Deus partindo, não mais da natureza, mais da existência humana. Entre eles se encontra Karl Rahner, teólogo alemão e um dos grandes nomes da Igreja no século passado. Ele aplicou à teologia o método transcendental que se perguntava pelas condições de possibilidade do sujeito para o conhecimento. Rahner, a partir da inteligência e liberdade humana chega a Deus como o Mistério último, o horizonte ilimitado que possibilita a própria subjetividade humana. Deste modo, quando este Mistério se dá a nós, por meio da Encarnação e da Graça, ele não é algo extrínseco, mas apesar de indevido, satisfaz plenamente a nossa própria natureza. Isto postula uma relação universal de todo ser humano com Deus, mesmo que nesse nível de experiência, ele não seja assim denominado. Se Deus não é uma realidade ao lado de outras, mas está sempre implicado na experiência humana, mesmo os aspectos mais profanos da vida estão a ele ligados, e alguém pode estar numa autêntica relação com ele, mesmo que o negue conscientemente. / [en] The Modern Era witnessed the structuring of a new form of human comprehension, a new paradigm, which, in those aspects of interest to our work, is characterized by the prevalence of scientific rationality as the absolute criterion of truth. This constituted a problem for the Christian faith as it appeared to eliminate any possibility of rational discussion regarding God, an entity whose existence is impossible to prove through scientific methods. To enable an exchange with this new paradigm, many theologians began developing their thoughts concerning God, basing them on human experience instead of nature. One of these was Karl Rahner, a German theologian and a prominent name of the Church in the last century. He applied the transcendental method to Theology, which questioned the necessary conditions for knowledge. Rahner, based on human intelligence and freedom, perceives God as the Absolute Mystery, the unlimited horizon that makes human subjectivity itself possible. Thus, when this Mystery reveals itself to us, through God's Incarnation and Grace, it is not extrinsic; however, despite being unwarranted, it fully satisfies our own nature. This postulates that there is a universal relationship between every human being and God, even if, on this level of experience, it not designated as such. If God is not a reality alongside others, but is always implicated in human experience, then even the more profane aspects of life are linked to God, and a person can be in a genuine relationship with Him, even if he/she consciously denies His existence.

Daar heers tans 'n verwarring in baie mense se gemoedere, teoloe sowel as ander gelowiges, aangaande die heilsweg. Aan die een kant is daar die mense wat glo dat jy jou moet bekeer om in die verlossing te kan deel (die bekeringsteologie) . Aan die ander kant is daar diegene wat glo dat die mens klaar gered is, en enige poging, hetsy deur geloof of bekering, van mensekant is sinergisme (verbondsteologie) . In ons soeke na 'n oplossing het ons na die verbond as moontlike vertrekpunt gaan kyk, en gevind dat die verbond inderdaad 'n oplossing bied. Die verbond het verskeie prinsipiele eienskappe, en die kern daarvan is dat dit 'n Godgegewe instelling is met duidelike inhoude. Onder andere het die verbond 'n monopleuriese instelling, maar ook 'n dupleuriese werking. Hieruit volg dat die verbond op die verantwoordelikheid van die mens appeleer. Die appel van die verbond kom tot uiting in die oproep om die verlossingsdade van Christus aan te gryp. Vervolgens is gekyk na die manier waardeur 'n mens sy verantwoordelikheid nakom. In sowel die Ou as Nuwe Testament is dit duidelik dat die mens wat nie in 'n verbondsverhouding met die Here leef nie, gevaar loop om uit die verbond gesny te word. Die enigste manier om verseker dat 'n mens in die verbondsbelof tes de el, is deur bekering. Die Bybel maak nie 'n duidelike onderskeid tussen eerste en voortgaande bekering binne die verbond nie. God gee die bekering, maar vereis dit ook / There is presently a great deal of confusion in the minds of people, theologians as well as lay members, regarding the way of salvation. On the one hand there are those who believe that one must be converted before one can share in salvation. It may be called a theology of conversion. On the other hand there are those who believe that the people of the covenant are already saved, and all endevours to claim the salvation by faith or repentance, are forms of synergism. In our attempt to find a solution, we have taken the covenant as pain of departure. The covenant has many qualities, but the central aspect is the fact that the covenant is a God-given entity and therefore has certain specific characteristics like a monopleuric origin (in God} but a dupleuric working (divine and human responsibility) . According to the Old Testament as well as the New Testament, it is clear that those covenant people who do not commit themselves to the God of the covenant, and accept its demands, are in danger of being cut off from the covenant. The only way to restore the covenant relationship is by repentance and conversion. Concerning the covenant the Bible does not make any clear difference between a radical initial conversion and an ongoing one. God gives conversion, but also demands it / Philosophy, Practical & Systematic Theology / D. Th. (Sistematiese Teologie)

Peck’s view on regeneration, that the regenerated spirit does not sin and die again, stems from his different view of human nature as such. He understands the soul to be an immaterial body, but not the spirit. Thereby he focuses on the human being in light of a unity between the spirit and the body. He also explicates human existence with the image of the relationship between master (spirit) and servant (body). Based on his belief he accepts that the spirit is created in the image of God as a simple unit. In this sense he conceives that the spirit manifests all of God’s attributes to the soul, which is also created sufficiently to receive and reveal God’s nature to the body. The body that is created with this capacity to reflect God’s attributes is capable of showing them to all creation. This government of God towards all creation can be effected due to the organic unity of the spirit and the body in the human being as instrument for God’s government. As soon as Adam broke God’s commandment when his mind was deceived by the devil, his spirit was condemned and its subjective liability perished once and for all. Likewise, the spirit of the whole human race is condemned in Adam and died at once incorporated in Adam’s spirit. Thus, when the spirit created by God is united with its body in the mother’s womb that spirit dies, because all have part in Adam’s sin and have inherited the guilt and the sinful nature from Adam. However, this all forms part of God’s greatest plan of salvation to establish his church once and for all. This church should be spotless, righteous, reconciled in His presence through the redemption by Jesus Christ. The Holy Spirit applies the eternal atoning death of Christ to the human spirit. Therefore the spirit is now able to live again and does not sin and die any more in the sense of the subjective liability for the mortal ‘soul and body’. As soon as the spirit is regenerated, therefore, the Holy Spirit takes this spirit as His indwelling place and powerfully begins to bear witness to the soul, so that this person can confess 000his/her sins and receive Jesus Christ as Saviour, that is, conversion. Peck describes the regeneration of the spirit as the actual regeneration, in which the effect of sin and death is removed completely. He also depicts the regeneration of the body as the legal regeneration in the sense that any remaining influence of sin and death will be eliminated progressively through the power of the Holy Spirit and the Word of God. These effects of sin also will be demolished completely on the day of resurrection at the second coming of Christ. This indicates that Peck’s view on regeneration focuses for the human being as a whole, not only on the human spirit. Peck regards regeneration as the mysterious work of the Holy Spirit in the sub-consciousness of humans. He also views it as a supernatural change, brought about by the power of the blood of Jesus, the Holy Spirit and the Word of God. In addition, he delineates it as an instantaneous change. When the Holy Spirit applies the redemption through Jesus Christ to the elect ones, their spirit immediately is raised from dead. This change is from death to life and has a ‘once-for-all’ character. Moreover, Peck characterises this process as a radical change. Peck considers the spirit to be the root and the principle of life in humans. For him the regenerated spirit implies a radical change within the human being as a whole. This radical change does not stem from the human heart, but comes from the Holy Spirit who resurrected the regenerated spirit. By the mighty work of the Spirit the disposition of humans are radically changed (from the root). This happens when the spirit of the regenerated person is quickened, and he/she is unable to resist God’s saving grace, which conforms him/her into the true image of Christ. In conclusion it can be noted that Peck’s general view of regeneration connects with that of the Reformers, although his thought of the regenerated spirit is not reflected in the general Reformed thought. Finally, the researcher may conclude that Peck’s view of the regeneration is acceptable within the Reformed Theology’s line of thought, whereas Peck’s particular view of the regenerated spirit diverges from the Reformed tradition. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012

The argument of this dissertation is that a critical reading of the concept of "covenant" in early American writings is instrumental to understanding the paradoxes in the American political concepts of freedom and equality. Following Slavoj Zizek's theoretical approach to theology, I trace the covenant concept in early American literature from the theological expressions and disputes in Puritan Massachusetts through Jonathan Edwards's Freedom of Will and the essays of Ralph Waldo Emerson, showing how the covenant theology of colonial New England dispersed into more "secular" forms of what may be called an American political theology. The first chapter provides an overview of recent attempts to integrate theology and theory, specifically comparing Jacques Derrida and Zizek to better understand the latter's theology of materialism which relies on as well as informs the Reformed Protestant covenantal dichotomy of grace and works. The second chapter establishes the complicated architecture of the covenant concept within seventeenth-century New England Reformed Protestantism, and uses church membership transcripts along with Ann Hutchinson court trial documents to demonstrate how this inherently unstable theology created unintended slippage between God's grace and mankind's works, resulting in a theological formulation remarkably open to Zizek's analysis of political ideology. The third chapter demonstrates how Jonathan Edwards, through his ingenious counter-argument in Freedom of Will, provides a theoretical foundation for an uneasy but necessary alignment of the covenants of works and grace, releasing the subjunctive potential of grace to operate through history as a predeterminer of meaning and, potentially, freedom. In the last chapter, I argue that Emerson finally converts the covenant from a politically conceptualized theological framework for radical grace into a personal institutionalization of grace itself. Stanley Cavell's exploration of Emerson's "constitution" in light of the covenant motif demonstrates the political (im)possibilities inherent in America's self-conceptions of personal liberty and civic equality. In the end, complexities inherent in the concept of the covenant, especially its creative failure to control the radical nature of "grace," are determinative factors in our contradictory American egalitarian ideals.

Iran is one of the most complicated areas in the world from the view of rough topography, tectonic activity, large lateral density and geoidal height variations. The computation of a regional gravimetric geoid model with high accuracy in mountainous regions, especially with sparse data, is a difficult task that needs a special attention to obtain reliable results which can meet the needs of the today geodetic community. In this research different heterogeneous data has been used, which includes gravity anomalies, the high-resolution SRTM Digital Elevation Model (DEM), recently published GRACE Global Geopotential Models (GGMs), geological maps and GPS/levelling data. The above data has been optimally combined through the least-squares modification of Stokes formula with additive corrections. Regarding the data evaluation and refinement, the cross-validation technique has been used for detection of outliers. Also, several GGMs and DEMs are evaluated with GPS/levelling data. The impact of utilizing a high resolution SRTM DEM to improve the accuracy of the geoid model has been studied. Also, a density variation model has been established, and its effect on the accuracy of the geoid was investigated. Thereafter a new height datum for Iran was established based on the corrective surface idea. Finally, it was found that there is a significant correlation between the lateral geoid slope and the tectonic activities in Iran. We show that our hybrid gravimetric geoid model IRG04 agrees considerably better with GPS/levelling than any of the other recent local geoid models in the area. Its RMS fit with GPS/levelling is 27 cm and 3.8 ppm in the absolute and relative senses, respectively. Moreover, the relative accuracy of the IRG04 geoid model is at least 4 times better than any of the previously published global and regional geoid models in the area. Also, the RMS fit of the combined surface model (IRG04C) versus independent precise GPS/levelling is almost 4 times better compared to the original gravimetric geoid model (IRG04). These achievements clearly show the effect of the new gravity database and the SRTM data for the regional geoid determination in Iran based on the least-squares modification of Stokes’ formula. / <p>QC 20100906</p>