This thesis identifies in the Relations des Jésuites de la Nouvelle-France (Relations), written between 1632 and 1650, a comprehensive rhetoric of total selfoffering to Jesus Christ, a rhetoric of martyrdom, rooted in their authors' particular experience of the Christian tradition, their praying with the Spiritual Exercises (1548) of Ignatius Loyola (1491-1556), their encounters with the spirituality of the French Jesuit Louis Lallemant (1578-1635), and their exposure to various forms of Jesuit mission literature from around the world. Published annually, these Relations were the only consistent account of the unfolding French colonial project in Nouvelle- France, and a popular read among the noblesse, ecclesiastics, and pious Christians of the kingdom. Today they form an essential collection of primary sources that continue to provide a doorway into the earliest days of Canada's history. Identifying this rhetoric throughout the narratives, this study endeavours to provide a deeper historical understanding of these Relations by contextualising their content within the particular all-encompassing religious worldview of the authors who wrote them. The religious imaginations of these Jesuit authors, Paul Le Jeune (1591-1664), Jean de Brébeuf (1593-1649), Françoise-Joseph Le Mercier (1604-90), Barthélemy Vimont (1594-1667), Jérôme Lalemant (1593-1673), Isaac Jogues (1607-1673) and Paul Ragueneau (1608-1680), thus gives birth to a rhetoric in the Relations that presents Nouvelle-France as a land filled with Amerindian peoples who would only truly embrace Christianity if all of the missionaries lovingly offer their lives to Jesus Christ; just as He had done for the salvation of the entire world from sin and evil. They do so by placing their efforts on a metaphysical plane. There, the missionaries are presented as having been invited by God to join Christ crucified on a mission into a land filled with suffering and death. Where the Amerindians they evangelise must choose between a barbarous life of selfish material interest that is thought to imbue their traditions and a more human life of self-offering modelled on the Christian God. At the same time Satan, the devil, labours hard not to lose his grip on a part of the world that was as yet unaware of its true divine origins. The 'divine', the 'missionary', 'Satan', and the 'Amerindians', locked in this cosmic battle for souls that can only be won through a self-sacrificing union with Jesus Christ, combine to form the rhetoric of martyrdom in the narratives that reaches its summit as the authors describe the murders of eight of their fallen comrades, tortured and killed by some of the very people they had come to evangelise. This rhetoric, present throughout the narratives, has yet to be acknowledged, analysed, and interpreted by historians. In doing so, it is hoped that this study will deepen any reading of the Relations, advancing our understanding of their full import for both the early modern and the present-day reader.

The concept of God as it is set forth in Charles Hartshorne's panentheism is undoubtedly influenced by the work of Alfred North Whitehead. This is generally acknowledged. What is not fully appreciated, or at least has not been systematized, is that Whitehead's philosophy was not radically novel, but belonged to a particular philosophical perspective, namely British neo-realism. Whitehead's roots in British neo-realism can be demonstrated by a comparative study which includes contemporaries of Whitehead who also belonged to the neo-realistic school. Such a study demonstrates that Samuel Alexander, C. Lloyd Morgan and Whitehead all had similar viewpoints concerning such matters as ultimate reality, a theory of emergence, the dipolarity of nature, and God. Thus, an affinity of thought in these philosophers can be clearly seen. It is therefore the case that Whitehead's influence on Hartshorne was not merely the influence of one man but was also the influence of the philosophical perspective to which that one man belonged, namely British neo-realism. Consequently, Whitehead's influence on Hartshorne resulted in an affinity of thought not only in two men, but also in two philosophies, British neo-realism and American panentheism This research systematically sets forth this affinity in these two schools of thought. Both British neo-realism and American panentheism belong to the wider context of Anglo-American process philosophy. This philosophical perspective is found under examination to be a synthesis of realism and idealism. Thus the British neo-realists, Alexander, Morgan and Whitehead qualify their realism by retaining the concept of "mind" as central to their cosmology. All three philosophers expound a pan-psychistic view of the universe. In America, Hartshorne's panentheism is likewise panpsychistic in viewpoint, and is also a synthesis of realism and idealism. The major influences on Hartshorne were Whitehead and William Ernest Hocking, the American idealist. Hartshorne's panentheism may then best be understood as a synthesis of British neo-realism (from Whitehead) and American idealism (from Hocking). On the basis of the metaphysical principles of process philosophy, we must conclude that the God who is presented is finite. In conjunction with this, while the process concept of God allows explanation for the temporal process, it allows no explanation for temporal or contingent existence. While such must be regarded as a deficiency, nonetheless the process philosophers rightly remind us of the importance of the topic concerning the nature of God.

Irenaeus has a relationship with two different traditions: the tradition of Valentinian Gnosticism and others such as Marcion, a tradition which he opposed vehemently, and the ecclesiastical tradition which he was intent on defending. In his attack on the one and defence of the other Irenaeus expresses his own theological view-point, a dominant characteristic of which is the concept of Christocentrio salvation history. The present work is a study of the relationship between these three, the two traditions and the Christocentric salvation history. Part one is concerned mainly with methodology. Chapter one is a survey of recent studies of Irenaeus with particular reference to the problems of source materials in Irenaeus, the effect of his polemical task on his thought and writings, and the significance for him of salvation history. In chapter two the two traditions are examined and a sharp division of them into orthodoxy and heresy is rejected. The concept of salvation history is also examined in some detail. Part two is devoted to a study of the ecclesiastical tradition before Irenaeus, in order to see how his predecessors thought of history and of the role of Christ in it. Chapter three is concerned with the Apostolic Fathers, chapter four with some apocryphal writings, and chapter five with the Greek Apologists. While numerous elements of the tradition that are taken up by Irenaeus are to be found in the ecclesiastical tradition, and indeed some outlines of salvation history can also be discerned, the fully integrated concept of a Christocentric salvation history is not present there. Part three is a study of the salvation drama in Valentinian Gnosticism. Chapter six is concerned with the sources, chapter seven with an analysis of the drama, and chapter eight exposes the threat the drama posed to the ecclesiastical tradition, which may be described as the threat of a complete and coherent drama that gives to the believer the security of knowing whence he has come, whither he is going, and where he now is. The task of any opponent is to replace this false knowledge with the true knowledge. In part four we turn to Irenaeus. In chapter nine the Christocentric salvation history of Irenaeus is examined in detail. As a result of this examination we reach the conclusion in chapter ten that in the materials gathered from his own tradition, developed from a number of different sources, and woven together into a coherent and comprehensive historical drama of which Christ is the centre, Irenaeus finds an adequate reply to the coherent and comprehensive drama of Valentinian Gnosticism, and therefore, by his Christocentric salvation history, makes a significant contribution to the polarisation of the ecclesiastieal and Gnostic traditions.

It is true that Jürgen Moltmann does not systematically construct a theology of God's history. However, his theological discussion of different themes and doctrines shows that God has a history. Therefore, the aim of this thesis is to give an analysis to his theology of God's history and historicity. Moltmann starts his theology by contrasting God's self- revelation in the promise with that in the epiphany of the eternal present. Chapter 1 traces revelation as epiphany in the Canaanite religion, Parmenides' philosophy and contemporary doctrine of revelation and analyses its analogical characteristic. Revelation as promise is scrutinised in chapter 2 so as to display its dialectical structure, significance and offer a background for further understanding of God's self-revelation in the Christ event. The analogical principle of knowledge and its use in Platonic philosophy and Thomas Aquinas' natural theology which Moltmann heavily criticises is discussed in chapter 3. Its ontological and epistemological character that makes God's self-revelation and being ahistorical is to be emphasised. In contrast to the analogical principle Moltmann proposes the dialectical principle which is embodied in the Christ event. Its meaning and significance for God's history is the subject of chapter 4. Chapter 5 and 6 engage in Moltmann's revolution in the relationship between God's historical act in the cross event and his inner being, the economic trinity and the immanent trinity. Chapter 5 clarifies the relationship of the cross event to the inner divine life and relevant criticism while chapter 6 explicates the primary determination of God's inner life to his outer act in history. Moreover, God as love in Moltmann's theology is given a detailed examination in regard to God's self- limitation and self-de-limitation in eternity and in history. Moltmann's understanding of God's history in the Christ event creates conditions for historical transformation of this world. This is discussed in chapter 7. This thesis is concluded in chapter 8 with an analytical summary of Moltmann's approach to God's history, the character of God's history and God's historicity, and an appreciative appraisal of Moltmann's theological breakthroughs and insights.

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)

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ABSTRACT THE TRINITARIAN THEOLOGY OF JOHN GILL (1697–1771): CONTEXT, SOURCES, AND CONTROVERSY Steven Tshombe Godet, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Michael A. G. Haykin In the eighteenth century in Britain, a major controversy arose over the doctrine of the Trinity. This controversy embroiled both the Established Church and Dissenters. One of the champions among the Dissenters was John Gill, a Particular Baptist minister. This dissertation will examine how Gill defended the doctrine of the Trinity against various unorthodox views. Chapter 1 introduces the thesis, history of research, and methodology. Chapter 2 examines the political, cultural, and theological context of John Gill and then surveys his life and works. Chapter 3 examines the trinitarian crisis in two phases: phase 1 (1688–1711) and phase 2 (1712–29). Chapter 4 surveys Gill as a Patristic scholar and analyzes his use of Patristic sources in the debate over the Trinity. Chapter 5–8 introduces Gill’s doctrine of Trinity. Chapter 5 defines Gill’s key trinitarian terms while also considering the importance, revelation, and mystery of the Trinity. Chapter 6 seeks to understand Gill’s defense of the unity of God and plurality of the Godhead. Chapters 7 and 8 examine the distinction of the three persons in the Godhead and the distinct personality and deity of the three persons who are one God. Chapter 9 considers how Gill applied the doctrine of the Trinity to several areas of the Christian life. Chapter 10 summarizes the main arguments and suggests some areas of future study in Gill.

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This work provides a detailed account of the historical role of the distinction between the potential and actual infinite in a variety of debates within natural philosophy and mathematics. It then connects these historical positions to modern debates over the possibility of pluralism within philosophy of logic and mathematics. In particular, it defends a view under which theories of the infinite and logic are justified abductively, and it argues that this abductive methodology provides space for an interesting pluralism about both the infinite and logical consequence. This argument relies on a detailed and thorough historical investigation into ancient, medieval, early modern, and modern views of the infinite, revealing a range of background metaphysical and epistemological commitments that motivate different abductive criteria for sophisticated philosophical positions on the infinite. It then suggests that charitable interpretations of the historical positions on the infinite should lead one to endorse a logical pluralism.