The purpose of this thesis is to delineate the theological shifts that occurred in Wesley's post-Aldersgate soteriology. To realize this purpose, three distinct soteriological shifts in his thought will be examined. These shifts involve changes in how he understood the following: the conditions of redemption, the state of humanity and the scope of salvation. Through an examination of these shifts, three distinct phases (early, middle and late) were detected. In the early phase there appears to be a distinct Reformed bias; fallen human beings are totally depraved and can be redeemed only through explicit faith in Christ's atonement. In the two subsequent phases, an increasing emphasis is given to Arminian distinctives. Particular emphasis is given to the Arminian understanding of prevenient grace. In the middle phase, the Reformed and Arminian elements appear to co-exist within the same soteriological framework--reconciled through a tenuous and at times tortuous dialectic. This dialectic seems to crumble in the late phase. The Reformed elements are quietly dismissed; the Arminian elements dominate.

This thesis reveals the considerable influence of contemplation (sometimes referred to as mysticism) on Anglo-Saxon literature, manifested through the arrangement of narratives according to the theological concepts of apophasis and kenosis. This is demonstrated through a lengthy contextual discussion of the place of contemplation in Anglo-Saxon spirituality, and close analysis of four poems and a prose text. Although English mysticism is commonly thought to start in the High Middle Ages, this thesis will suggest that this terminus post quem should instead be resituated to the Anglo-Saxon period. The first chapter seeks to reveal the centrality of contemplation to Anglo-Saxon spirituality through analysing a range of diverse material, to evidence the monastic reader borne from this culture capable of reading and composing the texts that make up the rest of the thesis in the manner suggested. The thesis places chronologically diverse Anglo-Saxon texts in a contemplative context, with close reference to theology, phenomenology, and narrative structure, to suggest that our interpretation of them should be revised to apprehend the contemplative scheme that they advocate: to cleanse the reader of sin through inspiring penitence and kenosis (humility and emptying of one's will) and direct the mind intellectually beyond the words, images and knowledge of the terrestrial sphere (apophasis), so as to prepare them for the potential coming of God's grace in the form of a vision. This reading is supported by the close taxonomical resemblance of each text's narrative structure. The thesis thus suggests that contemplation was central to Anglo-Saxon spirituality, producing an elite contemplative audience for whom certain texts were designed as preparative apparatus.

No description available.

Text in Afrikaans with summaries in Afrikaans and English / Where do we find the first evidence of a belief in life after death, and a divide or separation in the afterlife? We find answers in the primal and traditional religions in Africa and America, Hinduism, Buddhism, Egypt, Babylonia, Persia, Hellenism, the Bible and the apocrypha. There had been a preparation for the work and words of Jesus. He is unique. After His death and resurrection as historical figure, He never died again. He is our guarantee for life after death. His Gospel includes eternal heaven as well as eternal hell. He is proclaimed as Saviour. The New Testament uses metaphors to convey the reality of heaven and hell. Not only do we find kerugma about the afterlife, but also information. The message has also transformation as a goal. / Hier word ondersoek waar die eerste getuienis gevind kan word dat die mens in die lewe na die dood begin glo het. Daarna word ondersoek waar ons die eerste getuienis vind dat mense begin glo het in 'n skeiding na die dood. Hier word antwoorde gevind by die primate religiee, die tradisionele godsdienste van Afrika en Amerika, die vroee-Hindoelsme van Indie; die Boeddhisme; Egipte; Babilonie (Irak); die Zoroastrisme van Persie (Iran); die Hellenisme van die Grieks-Romeinse wereld; die Ou Testament; die apokaliptiek in die apokriewe - die Intertestamentere literatuur en die Nuwe Testament. Daar was 'n voorbereiding vir die koms van Jesus Christus. As gevolg van sy kruisdood en opstanding staan Jesus uit as historiese figuur in die wereldgeskiedenis. Hy is uniek. Na sy opstanding het Hy nooit weer gesterf nie. Jesus Christus is die waarborg dat mense ook sal lewe na die dood. In sy prediking het Hy by sekere elemente van die bestaande gedagtes oor die lewe na die dood aangesluit. Hy het verkondig dat daar 'n hemel en 'n hel sal wees as ewige seen of ewige straf. Die Evangelie hied die realiteite van die hemel en die hel in beeldspraak aan, om daardeur die dringende boodskap tuis te bring. Christus word verkondig as die Verlosser van sondeskuld en die ewige straf, tot die ewige ]ewe. Die gegewens in die Nuwe Testament oor die hemel en die hel het dus nie net steeds kerugmatiese waarde nie, maar dit bevat ook inligting (informasie) en het ook transformasie ten doel. / Systematic Theology and Theological Ethics / D.Th. (Systematic Teology)

This dissertation examines the doctrine of the active obedience of Christ. Chapter 1 defines the doctrine, surveys previous literature, offers warrant for the work, and previews the argument of the work. In short, the thesis of this work is that the active obedience of Christ is a biblical doctrine. Chapter 2 presents a historical survey, tracing theologians from the early church up to the present time to see the development of the doctrine. Special attention is given to the Reformation and Post-Reformation eras, during which the doctrine received its primary development. Chapter 3 examines God's original arrangement with Adam. This chapter argues that God established a covenant with Adam, and that had Adam obeyed instead of disobeying, all mankind would have been confirmed in eternal life. Chapter 4 examines human obedience after the Fall. Looking especially at the "do this and live" passages, this chapter argues that God requires perfect obedience from humans in order to gain eternal life. Chapter 5 traces the OT's presentation of the need for a Messiah to come who would represent his people in perfect obedience. This chapter moves through the OT covenants, the wisdom literature, and the prophets. Chapter 6 demonstrates the fulfillment of this movement of thought in the person of Christ. Beginning with the Gospels and moving on to the rest of the NT, this chapter shows that Christ represented his people in perfect obedience throughout the whole course of his earthly mediation. Chapter 7 first offers a systematic formulation of the doctinre. This chapter then answers some of the major objections put to the doctrine of Christ's active obedience, examining the views of opponents both ancient and contemporary. Chapter 8 summarizes the work. This chapter restates the conclusions of the other chapters, and it also suggests some possible avenues for further research. Finally, this chapter addresses the question of the relative importance of the doctrine.

No description available.

No description available.

This thesis, with theological aesthetics as a theoretical horizon, and the iconoclastic controversy in the Byzantine period as a case study, is an analysis of the problem of Christology involved in the icon. It tries to make contribution in the three following aspects: (1) Study of the iconoclastic controversy itself. It is generally accepted that the controversy was the eruption of the inherent differences within early patristic theology as a public conflict, and a continuance of the Christological controversy into the post-Chalcedonian era. But most scholars share a tendency believe that the icon defenders' basic argument was the reality of the Incarnation (and used it against the iconoclasts), and this was for the most part attributed to John of Damascus. This thesis indicates that the ultimate foundation for the theological triumph of the defenders is the doctrine of the hypostasis of God-man, a basis on which the entire effort to defend the integrity of the humanity of Christ depends. Otherwise, the return to the Antrochene tradition of the icon defenders can hardly avoid being suspected of Nestorian. This, however, is the achievement of Theodore of Studios. (2) The theology of icon as theological aesthetics. The essence of the problem of theological justification for depicting the image of Christ is: How is it possible that a transcendent God descends and manifests Himself in a visible, perceivable manner, besides abstract concepts and language? Is there any legitimate dogmatic basis for human beings to receive revelation in this way and express it in a corresponding manner? This is the typical problem that concerns theological aesthetics. Although some scholars have already explored the problem of icon on the horizon of theological aesthetics, the systematic-theological content has not really been dealt with. The author analyzes how a proper understanding of the Incarnation by Byzantine Orthodoxy establishes an indispensable Christological basis for a theological aesthetics of the icon, this eliminating the prohibition of image of the OT, bringing a new order of epistemology, and how this achievement has benefited from the theology of Pseudo-Dionysius and Maximus the Confessor. (3) The tension between Word and Image. The God of Christianity reveals Himself through Word and Image. Thus a proper theology should willingly take in both. Unfortunately, in practice the latter is often neglected, or even put on the opposite side against the former. This tension is a recurring theme in the history of theology, with the Byzantine iconoclasm as an extreme expression. The author tries to demonstrate this tension, and argue that it is in correspondence to relationship between divinity and humanity of Christ. This explains why it has such a strong characteristic of Monophysitism, and behind it is the Platonic tendency of spiritualism and elitism. Similar ideology is still alive in Protestant theology today. Theology and church life are impoverished by this weakness. The theological aesthetics of icon is a necessary remedy for this tendency. By returning to the icon, it restores the balance between divinity and humanity of Christ. Its theoretical purpose has much in common with the correction of Protestant theology by Hans Urs von Balthasar. The aesthetical dimension, sought after by western theology, has always been an inherent central element in the Eastern Orthodox tradition. It can be of great value of reference for western theology as it faces its predicament today. / 沙湄. / 論文(哲學博士)--香港中文大學, 2005. / 論文(哲學博士)--北京大學, 2005. / 參考文獻(p. 170-176). / Adviser: Lo Lung Kwong. / Source: Dissertation Abstracts International, Volume: 67-07, Section: A, page: 2619. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in English. / School code: 1307. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2005. / Lun wen (Zhe xue bo shi)--Beijing da xue, 2005. / Can kao wen xian (p. 170-176). / Sha Mei.

No description available.

No description available.