The hypotheses of the current study are that (1) black women will be more spiritual and (2) will have more knowledge of the Holy Spirit than white women, and (3) spirituality will be negatively correlated with eating disorder symptomatology and body dissatisfaction. (4) African American women will have lower body dissatisfaction and (5) less eating disorder symptomatology than Caucasian women. It is predicted that (6) ethnicity will have more influence on eating disorder symptomatology and spirituality than current and ideal weight. (7) Current weight will have more influence on body dissatisfaction than ethnicity or ideal weight. Finally, (8) the ideal weight of black women will be higher than that of white women. Participants included 95 African American and Caucasian female college students. All the hypotheses were supported. Prospective research can discern whether racial differences in spirituality have causal influence on healthier body image held by many black women.

Thesis (D. Min.)--Northern Baptist Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 156-162).

Thesis (D.W.S.)--Institute for Worship Studies, 2002. / Abstract. Includes bibliographical references (leaves 191-196).

By way of introducing this doctrinal study, we have traced in broad outline the effects of Hellenistic philosophy on the theology of the Holy Spirit. After reviewing some of the errors which arose in the identification of the Spirit with the creation of mediating grace, we noted that there was also a tradition which avoided the worst aspects of Greek dualism by identifying the Third Person of the Trinity with grace as a continuing realisation of the mission of Christ in history. The pneumatological theology of Samuel Rutherford manifests this emphasis in 17th Cent. Scotland. His doctrine of the Spirit is consciously integrated with his understanding of the Trinity in general and with Christology in particular. The Son and the Spirit are both sent according to the plan of the Father. The Spirit in His soteriological office is subject to the Son and produces by recreation the life of the Son in those chosen by the Father. Thus regeneration, faith, repentance, and sanctification are the believer's by an actual union of participation in the life of Christ. This activity of the Spirit presupposes not only His use of the Scriptures which He has caused to be written as an unerring revelation of God's will, but also His absolute control of all creation. The Spirit's power in this regard is manifest in every part of the world but most obviously in the Church which He guides and vitalises and in the life of the individual believer who is constantly under His influences. The presence of the Holy Spirit in man does not create a bridge between him and Christ as by a creaturely means nor does it annihilate the believer's personhood or responsibility as by an absolute imputation of Christ's life. Rather, by drawing men into a living union with the living Christ, the Holy Spirit establishes man's true creatureliness and his responsibility in an act of worshipping the triune God in and through Jesus Christ.

Karl Barth (1886-1968) was an ardent defender of the filioque, the doctrine which states that the Holy Spirit proceeds from the Father and the Son. Generally, scholarly analysis is restricted to Barth's defence of the filioque in the first half volume of the Church Dogmatics. However, this thesis proceeds on the assumption that a fuller understanding of the filioque in Barth must take into account the genesis and development of the doctrine in his earlier thought. A latent dialectical christocentric pneumatology in the second edition of Romans (1921) provides the material theological support for the doctrine, which subsequently appears in a formal discussion of the filioque in the Gottingen Dogmatics (1924). There Barth speaks of the filioque as a theological analogy of the structure of his developing doctrine of the threefold Word of God. As preaching proceeds from revelation and Scripture, so too the Spirit is to be understood as proceeding from the Father and the Son. / Barth continues to defend and apply the filioque in the Church Dogmatics, though the original connection to the threefold form of the Word of God recedes into the background. Instead, the filioque functions systematically both as a theological guarantee of the unity of the work of the Son and the Spirit and as the eternal ground of fellowship between God and humanity. Barth's most mature view of the filioque is construed in dialectical terms whereby the Spirit is understood to be eternally active in uniting and differentiating the Father and the Son. Furthermore, Barth is atypical in the Western filioquist tradition because he refuses to speak of the filioque in terms of a "double procession"; rather, he views the Spirit as proceeding from the common being-of-the-Father-and-the-Son. Barth's stance on the filioque does not result in a form of pneumatological subordinationism, as critics often maintain. Rather, his adoption of the filioque reflects a tendency toward a superordination of the Spirit over Father and Son in a structurally similar way to Hegel's pneumatology. The thesis concludes by pointing to a tension in Barth's thought which in practice tends toward a conflation of economic and immanent Trinity as he reads back into God the problem and confrontation he perceives to exist between God and humanity.

G.C. Berkouwer is one of the foremost representatives of the Reformed theological tradition in Europe. His Studies in Dogmatics is a formidable body of work which ranges over the larger part of all Christian doctrine. A lacuna which has however been perceived is the absence of a specific work on the Holy Spirit and consequently, a developed pneumatology. What is evident though, is that Berkouwer's theology is highly trinitarian and that in every saving and gracious action of the Godhead, he demonstrates the life and activity of all the persons of the triune God. Seen from this perspective, the person and work of the Holy Spirit permeates the whole corpus of Berkouwer's writing. Berkouwer is always an authentic and orthodox representative of his own ecclesial tradition as well: commonly a tradition which in keeping with the best of Reformed church genius, has tended to be notable more for its developed Christology than for its pneumatology. Berkouwer's contribution is that he is able to expand and extrapolate on this same tradition without ever deviating from its fundamental teaching. In so doing he has enriched many of its values with new perspectives on the Holy Spirit's active role in salvation. The primary reason why his dogmatical studies have a pertinence for the present is because of the growing influence of other more extreme schools of thought on the flanks of Christianity. There is an active sociopolitical brand of theology on the one extreme that in turn is more than offset by an enthusiastic pentecostal groundswell on the other. In the face of often strident appeals for attention from these wings, Berkouwer counters with an orthodox and highly scholarly analysis of scripture and the traditional doctrinal position of the church. The pneumatology that emerges from his teaching demonstrates the gracious and constant outworking of God in the individual, the church, and the universe. A foundation is laid for encountering and receiving this comprehensive teaching in all its aspects especially in the preached word. The Spirit's activity is especially affirmed in the sanctification of man and in the inspiration of the scriptures. His divine creativity is constantly active not just in the church and its sacraments, but also in His anticipatory work for the future consummation. Whenever Berkouwer has not fully expanded any doctrine, he has nonetheless invariably given sufficient pointers for others to follow and build upon. There remains such that can still be utilized and explored in his writings about the Holy Spirit. / Thesis (M.Th.)--University of Durban-Westville, 1985.

Table of Contents -- (p. 3) -- Introduction -- (p. 5) -- The Spiritans in Western Australia -- (p. 7) -- The Sound -- (p. 9) -- Albany -- (p. 10) -- Mollyalup -- (p. 12) -- Parting -- (p. 14) -- Off to Mauritius -- (p. 15) -- Tribute to the Mooney Family -- (p. 17) -- Working with the Saint of Mauritius -- (p. 18) -- Fr. Maurice Bouchet - A Forgotten Hero Remembered -- (p. 19) -- Holy Ghost College, Ballarat -- (p. 24) -- Foundations of Ballarat in Australia -- (p. 24) -- Holy Ghost Fathers Return to Australia -- (p. 34) -- Libermann House -- (p. 36) -- Mr. Kev Conway-Spiritan Associate -- (p. 42) -- Profiles of the Parishes where the Spiritans work in Australia -- (p. 43) -- The Archdiocese of Melbourne -- (p. 43) -- Archdiocese of Brisbane -- (p. 47) -- Diocese of Bunbury -- (p. 51) -- Diocese of Geraldton -- (p. 53) -- Port Hedland -- (p. 54) -- Appendix 1.A. Ballarat -- (p. 57) -- Appendix 1.B. Ballarat -- (p. 59) -- Appendix 2. Western Australia -- (p. 65) -- Celebrating our Homecoming -- (p. 70) -- Lake Mollayalup -- (p. 71) -- Silver Jubilee of Spiritans in Australia, 1996 -- (p. 72) -- Spiritans Appointed to Australia -- (p. 72) -- Temporary Appointments/Holiday -- (p. 73) -- Replacements, Etc. -- (p. 73) -- Post Script -- (p. 74) -- Bibliography -- (p. 75)

The hypotheses of the current study are that (1) black women will be more spiritual and (2) will have more knowledge of the Holy Spirit than white women, and (3) spirituality will be negatively correlated with eating disorder symptomatology and body dissatisfaction. (4) African American women will have lower body dissatisfaction and (5) less eating disorder symptomatology than Caucasian women. It is predicted that (6) ethnicity will have more influence on eating disorder symptomatology and spirituality than current and ideal weight. (7) Current weight will have more influence on body dissatisfaction than ethnicity or ideal weight. Finally, (8) the ideal weight of black women will be higher than that of white women. Participants included 95 African American and Caucasian female college students. All the hypotheses were supported. Prospective research can discern whether racial differences in spirituality have causal influence on healthier body image held by many black women.

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1987. / Bibliography: leaves 78-79.

Thesis (M.T.S.)-- Vanguard University of Southern California, 2006. / Includes bibliographical references.