Thesis (M.A.)--The Master's College, 2002. / Includes bibliographical references (leaves 129-132).

Maurice Nicoll (1884-1953) was a Harley Street doctor, an analytical psychologist trained by C. G. Jung (1875-1961), and a student of the independent 'spiritual' teachers G. I. Gurdjieff (1866-1949) and P. D. Ouspensky (1878-1947). In his later years he became a mystical philosopher, a biblical exegete, and leader of his own groups of students. Early in his life he rejected his natal Christian religion associated with his father, Sir William Robertson Nicoll (1851-1923), eminent litterateur and Free Church of Scotland minister. Vindication of this rejection came to Maurice Nicoll through a mystical experience: a 'moment of insight' which propelled him into a life-long search to discover what 'really mattered'. I will argue that although this apparently involved a journey away from his natal Christian practice, Nicoll came to understand that he was working towards a 'truer' form of it. Nicoll's oeuvre as a whole - published works as well as archival sources, including a large amount of recently discovered original material - will be analysed to show the development of his thinking on what he came to call 'esoteric Christianity'. After a biographical 'portrait' the start of Nicoll's journey will be presented as a reaction against the religious stance of his father. Maurice Nicoll's early 'moment of insight' is described and analysed in the light of the ideas of William James (1842-1910) on mystical experience. Following this Nicoll's first book, Dream Psychology (1917), an interpretation of the views of Jung which demonstrates clearly the early formative influence of Jung on Nicoll is treated. I then turn to Living Time (1931), in which Nicoll integrates Ouspenksy's ideas on time and higher dimensions into his own psychological system. Following the influence of Jung and early Ouspensky, Nicoll's next work reveals the influence of the system of ideas and practices known as 'the Work' taught by Gurdjieff and Ouspensky, which Nicoll encountered at first hand in Gurdjieff's colony near Paris and subsequently at Ouspensky's classes in London. The Psychological Commentaries on the Teaching of G.I. Gurdjieff and P. D. Ouspensky (1957) was compiled from notes used by Nicoll in teaching his groups his own version of 'the Work' from 1931. However, the completion of Nicoll's quest for an understanding of 'esoteric Christianity', it will be argued, is documented in his two mature texts, The New Man (1950) and The Mark (1954). These books analyse New Testament writings in the light of influences partly absorbed from Jung, but most centrally from Gurdjieff and Ouspensky. In these books Nicoll interprets the narrative theology of the New-Testament texts in terms of a form of 'esoteric psychology', encapsulating his vision of how 'the Kingdom of Heaven' is really to be understood: not in terms of a life after death, or a millennial restoration of Christ's Kingdom, but as the psychological development and fulfilment of the individual in this life. It is argued that this 'esoteric psychology' is Nicoll's version of the psychology he saw as underlying the Gurdjieff-Ouspensky system, but given an explicitly Christian locus and interpretation. In conclusion some reflections are made on the significance of understanding Nicoll's writings as 'esoteric Christianity' and their implications for contemporary religious thought.

The Horse Heaven Hills uplift in south-central Washington consists of distinct northwest and northeast trends which merge in the lower Yakima Valley. The northwest trend is adjacent to and parallels the Rattlesnake-Wallula alignment (RAW; a part of the Olympic-Wallowa lineament). The northwest trend and northeast trend consist of aligned or en echelon anticlines and monoclines whose axes are generally oriented in the direction of the trend. At the intersection, folds in the northeast trend plunge onto and are terminated by folds of the northwest trend.

The relationship between Law and Gospel remains something of a conundrum for biblical scholarship. A significant factor contributing to this difficulty is the interpretation of Matthew 5:17, and in particular what is meant by Jesus’ having come “to fulfil” the Law and the Prophets. What precisely is meant by “to fulfil the Law and the Prophets” is an exegetical enigma. Utilizing an eclectic array of methods, including literary, historical, and theological approaches, this study attempts to articulate the nature of fulfilment in Matthew 5:17. We begin by surveying a selection of previous contributions, from which we deduce four possible interpretations. Next, we outline the historical, literary, and theological contexts, in order to provide the background for the exegetical and theological discussions that follow. This leads us into a thorough exegesis of Matthew 5:17-20, with special attention directed towards the key term ω. We argue that ω is best understood in light of its usage elsewhere in Matthew, highlighting its salvation-historical significance. In addition, we argue that the focus on the Law and the Prophets, Matthew’s understanding of the prophetic function of the Law (11:13), and the so-called antitheses of 5:21-48, lead us to understand “to fulfil” as the realization of what the Law and the Prophets – the Old Testament – pointed towards. When Jesus says that he has come to “fulfil” the Law and the Prophets he means that all that they anticipated has now come about in him. But it is important to move beyond regular historical-critical methods of exegesis and also to examine the passage in light of its biblical-theological significance: what did the Law and Prophets anticipate? Our study attempts to advance discussion of ω in this passage by considering how ‘biblical theology’ might aid us in understanding what precisely was pointed towards by the Old Testament. We therefore discuss the bearing of a theology of the kingdom of God on Matthew 5:17. The significance of the concept of the kingdom of God/heaven – mentioned three times in Matthew 5:17-20, central in both Matthew’s Gospel and the Sermon on the Mount, and descriptive of Jesus’ mission (4:17) – has often been overlooked in the interpretation of this passage. In addition to regular arguments made on the basis of historical-critical exegesis – including discussion of the nature of ω in Matthew’s Gospel, the sense in which the Law prophesies, and the contribution of the so-called antitheses of 5:21-48 – we argue that the biblical-theological theme of the kingdom of God clarifies a salvation-historical reading of these verses. The concept of the kingdom of God provides a helpful lens through which to understand the nature of the fulfilment brought about by Jesus. When the theme of the kingdom of God in the Old Testament is considered, it is seen that this concept summarizes the Jewish hope – it is what the Law and the Prophets pointed towards. Therefore, when it is said that Jesus has come “to fulfil” the Law and the Prophets, an eschatological or salvation-historical reading shows that what the Law pointed towards has arrived in the teaching and ministry of Jesus. But a biblical-theological reading of the kingdom of God helps us to add a measure of precision to this statement. Jesus “fulfils” the Law and the Prophets by bringing into being what they anticipated: the kingdom of God, to which the Old Testament looked forward, has come. What the Law and Prophets anticipated was the arrival of the kingdom of God. “Fulfilment”, then, should be construed in terms of this motif. Jesus fulfils the Law and the Prophets by inaugurating the kingdom of God, which they anticipated. This bypasses discussions over whether it is primarily Jesus’ teaching or Jesus’ life that is in view, since the kingdom of God is inaugurated through both. / MA (New Testament), North-West University, Potchefstroom Campus, 2015

The relationship between Law and Gospel remains something of a conundrum for biblical scholarship. A significant factor contributing to this difficulty is the interpretation of Matthew 5:17, and in particular what is meant by Jesus’ having come “to fulfil” the Law and the Prophets. What precisely is meant by “to fulfil the Law and the Prophets” is an exegetical enigma. Utilizing an eclectic array of methods, including literary, historical, and theological approaches, this study attempts to articulate the nature of fulfilment in Matthew 5:17. We begin by surveying a selection of previous contributions, from which we deduce four possible interpretations. Next, we outline the historical, literary, and theological contexts, in order to provide the background for the exegetical and theological discussions that follow. This leads us into a thorough exegesis of Matthew 5:17-20, with special attention directed towards the key term ω. We argue that ω is best understood in light of its usage elsewhere in Matthew, highlighting its salvation-historical significance. In addition, we argue that the focus on the Law and the Prophets, Matthew’s understanding of the prophetic function of the Law (11:13), and the so-called antitheses of 5:21-48, lead us to understand “to fulfil” as the realization of what the Law and the Prophets – the Old Testament – pointed towards. When Jesus says that he has come to “fulfil” the Law and the Prophets he means that all that they anticipated has now come about in him. But it is important to move beyond regular historical-critical methods of exegesis and also to examine the passage in light of its biblical-theological significance: what did the Law and Prophets anticipate? Our study attempts to advance discussion of ω in this passage by considering how ‘biblical theology’ might aid us in understanding what precisely was pointed towards by the Old Testament. We therefore discuss the bearing of a theology of the kingdom of God on Matthew 5:17. The significance of the concept of the kingdom of God/heaven – mentioned three times in Matthew 5:17-20, central in both Matthew’s Gospel and the Sermon on the Mount, and descriptive of Jesus’ mission (4:17) – has often been overlooked in the interpretation of this passage. In addition to regular arguments made on the basis of historical-critical exegesis – including discussion of the nature of ω in Matthew’s Gospel, the sense in which the Law prophesies, and the contribution of the so-called antitheses of 5:21-48 – we argue that the biblical-theological theme of the kingdom of God clarifies a salvation-historical reading of these verses. The concept of the kingdom of God provides a helpful lens through which to understand the nature of the fulfilment brought about by Jesus. When the theme of the kingdom of God in the Old Testament is considered, it is seen that this concept summarizes the Jewish hope – it is what the Law and the Prophets pointed towards. Therefore, when it is said that Jesus has come “to fulfil” the Law and the Prophets, an eschatological or salvation-historical reading shows that what the Law pointed towards has arrived in the teaching and ministry of Jesus. But a biblical-theological reading of the kingdom of God helps us to add a measure of precision to this statement. Jesus “fulfils” the Law and the Prophets by bringing into being what they anticipated: the kingdom of God, to which the Old Testament looked forward, has come. What the Law and Prophets anticipated was the arrival of the kingdom of God. “Fulfilment”, then, should be construed in terms of this motif. Jesus fulfils the Law and the Prophets by inaugurating the kingdom of God, which they anticipated. This bypasses discussions over whether it is primarily Jesus’ teaching or Jesus’ life that is in view, since the kingdom of God is inaugurated through both. / MA (New Testament), North-West University, Potchefstroom Campus, 2015

The last two decades have seen a large increase in evangelical theologies of work as has also been the case in other Christian traditions. Numerous different angles and perspectives on the subject have been unfolded so as to provide a more comprehensive understanding of the meaning of human work. Prominent themes have included work as a means towards sanctification, work as a means towards effective proclamation of the gospel, work that enables a fuller expression of worship to God, work as a means towards serving one’s neighbours. and even work which might transfer from this age into the new creation as part of humanity’s salvation in Christ. The Problem This thesis will provide in a thoroughgoing manner that which has not yet been dealt with in evangelical theology ‐ an examination of the work of those who are not Christian as it pertains to the new creation. That is, this project will examine whether there is any connection between earthly work performed by those who are not Christian and the kingdom of heaven. Protestant theologies (e.g. William Perkins, Emil Brunner, Karl Barth, Lee Hardy, together with each theological figure of this study) almost exclusively rule that such a connection lies beyond the margins of orthodoxy. Miroslav Volf, however, following in the theological footsteps of Jürgen Moltmann, briefly suggests the importance of such a connection in his Work in the Spirit in an attempt to assemble a framework for a synthetic vision of work. This passing mention by Volf has been the initial idea and point of departure for this study. And since Volf has welcomed others to develop his structures further into something more robust, I will do so as it pertains to the good work of ‘non‐ Christians’ and the eschaton. Although I will seldom revisit Volf’s contribution to the theology of work in the subsequent chapters, it is an appropriate launching point for this study and has made a formative impact upon this project’s inception.

Many in the Christian tradition accept three theological affirmations: (TA1) That bodily resurrection is not a superfluous hope of afterlife; (TA2) There is immediate post-mortem existence in Paradise; and (TA3) There is numerical identity between pre-mortem and post-resurrection human beings. Many of the same Christians also accept a robust doctrine of The Intermediate State, a paradisiacal disembodied state of existence following the biological death of a human person. I say The Intermediate State makes TAs 1 – 3 an inconsistent set. So, given these TAs, I say that there is no such thing as The Intermediate State and, therefore, it should be jettisoned from Christian theology. Chapter 1 aims to show that, if the TAs are true, Christian theology should jettison The Intermediate State. This is because The Intermediate State specifically undermines TA1. Along with The Intermediate State, Christian theologians should jettison the metaphysics of substance dualism. This is because substance dualism, a metaphysics that The Intermediate State requires, is either false or unmotivated. Substance dualism is false because, minimally, it conflicts with an argument St. Paul lays out in 1 Corinthians 15. And, even if it did not, it lacks motivation for Christian theology because there is no The Intermediate State. In Chapter 1, I advance theological arguments along these lines. If the arguments go through, Christian theology needs a way coherently to speak about afterlife that does not make use of these errant views. If TAs 1 – 3 are true, substance dualism is either false or unmotivated, and The Intermediate State does not obtain, Christian theology requires an amended metaphysics of human persons and an amended metaphysics of time. I attempt to offer such things in Chapters 2 – 5. Chapters 2 and 3 are given over to investigating physicalist and constitution metaphysics of human persons. I find the range of views wanting for a number of philosophical and theological reasons. Chapter 4 is an explication and defense of a hylemorphic metaphysics of human persons and a sustained argument against some leading hylemorphic conceptions that insist the soul of a biologically dead human person can survive the death of the body. Lastly, Chapter 5 offers a theory of time that completes the project’s goal: a coherent metaphysics within which a human person’s death is immediately followed by her eschatological (future) bodily resurrection so that the three TAs are an affirmed and consistent set.

Cette thèse propose deux études empiriques consacrées à l’analyse des déterminants du commerce international de déchets plus précisément les déchets dangereux d’une part et les déchets métalliques d’autre part. Cette analyse a été réalisée en utilisant des méthodes économétriques adaptées au contexte et à partir des données statistiques de l’Eurostat (pour les déchets dangereux) et de UN Comtrade (pour les déchets recyclables). Si la littérature sur les déterminants du commerce international de déchets est peu abondante et limitée, c’est à cause de l’absence d’une définition universelle du déchet (due à la pluralité des définitions) débouchant sur l’absence d’une base de données spécifique aux déchets en passant par les problèmes de classification et de non concordance des flux de déchets. Il revient au chercheur de construire sa propre base de données à partir de sa propre définition. Nous proposons dans cette thèse d’apporter des éclairages sur certains points encore peu étudiés. Le premier chapitre s’intéresse à la relation dialectique entre définition du déchet et réglementation s’y afférente et aux aspects théoriques du commerce international de déchets en se basant sur ceux du commerce international de biens normaux. L’analyse révèle que le déchet est un bien particulier ce qui rend son commerce aussi particulier. Aussi, ces définitions se superposent, s'opposent et / ou se complètent. En outre, l’Union Européenne est la zone pionnière en termes de politique de déchet et le déchet est très réglementé notamment avant sa production (prévention) et dès sa production jusqu’à son traitement final. Le deuxième chapitre examine les déterminants du commerce de déchets dangereux de l’UE et demande si la politique européenne en matière de déchets a réussi ou échoué. Nous constatons que la proximité et les différences de capacité de traitement de déchets entre les pays et les réglementations sont des déterminants importants de ce commerce. En particulier, les pays ayant des capacités de traitement des déchets dangereux élevées observent une augmentation de leurs importations de déchets dangereux. Nous constatons également que ces pays ont des indices de performance environnementale élevés . Ces résultats impliquent que la politique de gestion des déchets de l'UE joue un rôle important dans l'élaboration du commerce européen des déchets dangereux. Enfin, il semble qu'il n'y ait pas d'effet havre de déchet pour le commerce des déchets dangereux de l'UE. Le troisième chapitre teste les déterminants du commerce de déchets métalliques plus précisément les hypothèses selon lesquelles la spécialisation industrielle captée par les avantages comparatifs révélés, les prix de la matière vierge et de la matière secondaire sont des déterminants importants pour le commerce de déchets métalliques dans le monde. Nous trouvons que la spécialisation industrielle est un facteur motivant les exportations et décourageant les importations. La décision d’exporter ou d’importer dépend surtout de la sensibilité au prix comparé du métal et des déchets métalliques. Lorsque le métal coûte plus cher que les déchets métalliques les pays importateurs spécialisés dans la métallurgie préfèrent importer des déchets métalliques afin de les substituer à la matière vierge et/ou de conserver cette dernière. Les pays exportateurs préfèrent exporter les déchets métalliques lorsque leur prix est dans la phase ascendante et le prix de la matière vierge est dans sa phase descendante. Ceci, afin de conserver la matière vierge et utiliser la matière secondaire à sa place. Dans tous les cas, un arbitrage se fait entre les prix de la matière vierge et de la matière secondaire. Par ailleurs, l’écart de réglementation joue un rôle important dans l’arbitrage. Les déchets métalliques ne sont pas exportés vers les pays à faible performance environnementale. A l’inverse, les importations sont réalisées en provenance de ces derniers. / This thesis consists of two empirical studies on the analysis of international waste trade determinants, more precisely the hazardous waste on the one hand and the metallic waste on the other hand. Different econometric methods were used on statistical data from Eurostat (for hazardous waste) and UN Comtrade (for recyclable waste). If the literature on the determinants of international trade in waste is scarce and limited, it is because of the absence of a universal definition of waste (due to the plurality of definitions) leading to classification problems, non-matching of waste flows and the absence of a specific database. It is up to the researcher to build his own database from his own definition. We propose, in this thesis, to provide insights on some points which have been too few studied. The first chapter studies the dialectical relationship between waste definition and its related regulations; and focuses on the theoretical aspects of international trade in waste based on those of the international trade in goods. The analysis reveals that waste is a particular good, which makes its trade also particular. Thus, its definitions are superimposed, opposed and / or complement each other. Moreover, the European Union is the pioneer zone in terms of waste policy and waste is highly regulated, especially before its generation (prevention) and from its generation to its final treatment.The second chapter examines the determinants of trade in hazardous waste and asks whether the EU waste policy has succeeded or failed. We find that proximity and differences in waste treatment capacity across countries and in regulations are important determinants of this trade. In particular, countries with high hazardous waste treatment capacities demonstrate increased hazardous waste imports. We also find that these countries have high environmental performance indices. These results imply that EU waste management policy plays an important role in shaping European trade in hazardous waste. Finally, it seems that there is no waste haven effect for the EU hazardous waste trade.The third chapter tests the determinants of international trade in metallic waste, more precisely the assumptions that industrial specialization captured by revealed comparative advantages, virgin material and secondary material prices are important determinants of international trade in metallic waste. We find that industrial specialization is a motivating factor for exports and discouraging for imports. The decision to export or import depends especially on metal and metal scrap price sensitivity. When metal costs more than metallic waste, importing countries specialized in metallurgy prefer to import metallic waste in order to substitute it to the virgin material and / or to preserve the latter. Exporting countries prefer to export metallic waste when its price is in the ascending phase and the price of virgin material is in its downward phase. This, in order to preserve the virgin material and to use the secondary material at its place. In any case, an arbitration is made between the price of the virgin material and the price of the secondary material. Furthermore, the regulation gap plays an important role in arbitration. Metallic wastes are not exported to countries with low environmental performance. Inversely, imports are made from the latter.

abstract: Reverend Stormfield Goes to Heaven is an operetta in six scenes for seven vocalists and flute, clarinet, horn, percussion, piano, violin, cello, and double bass. The work’s approximate length is 40 minutes. The libretto is written by the composer and based on the short story by Mark Twain titled “Captain Stormfield Goes to Heaven.” The short story features the typical biting sarcasm of Mark Twain. The libretto combines part of the original text with alterations to satirize modern day Christianity and religious values in general. The story follows Reverend Stormfield as she arrives in Heaven and quickly learns that the locations and people she expected to see and meet are shockingly different. The journey takes her through comical scenarios and deeper philosophical dilemmas, and in the end she is left to confront her own disturbing past. The musical elements of the operetta include traditional and octatonic scales, twelve- tone rows and set theory based on the overriding intervallic relationship of the perfect fourth. The sets implemented as motivic ideas: 0-1-4-5, 0-1-6-7, and 0-2-5-7 are based on the perfect fourth and serve as the framework for many of the melodic ideas. The instruments provide an accompanimental role often incorporating melodic fragmentation and contrapuntal textures and techniques. Instrumental solos are featured prominently in arias and the instrumental interludes between scenes. / Dissertation/Thesis / Reverend Stormfield Recording: Scenes 1,3,4,6 / Doctoral Dissertation Music 2019

I identify three significant components of Heaven’s spatiality that determine the boundaries of and conditions for “legitimate” spiritual experience, all of which are embodied in what Dickinson calls “the apparatus” of prayer (Fr 632). First, the locations of Heaven and Earth are determinable, absolute, and inflexible, thus marking the distance that separates human from God as static and constant; second, in order to engage God, the supplicant must turn towards Heaven (and away from Earth); and third, specific spatial and emotional protocol are established by assigning God socially constructed roles such as King or Father. Dickinson dismantles the spatiality of Heaven in her poems and letters by undoing these three components; yet even in the act of disassembling, she embraces and recycles their respective ideologies as a way of claiming sole ownership of her religiosity.