The doctrine of justification tells how the saving grace of God in Christ can be actualized in the believers. Because of the very importance of this doctrine, disputes broke out between Augustine and Pelagius, later in the medieval period, and most importantly during the Reformation period - which led to mutual condemnations and the division of the Western church. The church still does not have a unified voice in interpreting the doctrine despite recent ecumenical dialogues, which culminated in the Lutheran-Roman Catholic Joint Declaration on the Doctrine of Justification in 1999. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

Doctor Theologiae - DTh / This doctoral thesis comprises a critical comparison of the theme of concursus, the way in which God and humanity interact, in the Pentecostal-Charismatic and Process-Relational traditions. The comparison is literature-based; similarities and differences in the theological literature of each tradition are compared in order to determine the extent of compatibilities and incompatibilities. The hypothesis is that similarities in the literature sufficiently leverage differences. The first chapter includes a statement of the problem, namely that the global expansion of the Pentecostal-Charismatic movements necessitates interaction with more academically and philosophically oriented theological traditions such as Process- Relational theology. The second chapter comprises an historical survey of the Pentecostal-Charismatic movements, including key dogmas and practices. Chapter three comprises an historical survey of Process-Relational theology, including its philosophical, metaphysical, and scientific orientations. Seminal Process- Relational theists such as Whitehead, Hartshorne, and Cobb are surveyed. Chapter four consists of a broad historical survey of the theological theme of concursus, including the notions of causation, free will, and determinism in both philosophy and theology. Further, the fourth chapter includesa broad historical survey of pneumatology, which is framed as the basis for a comparison of concursus. Chapters five and six comprise surveys of concursus in the Pentecostal- Charismatic and Process-Relational traditions respectively. Chapter seven entails an extensive analysis of differences and synthesis of similarities between the Pentecostal-Charismatic and Process-Relational notions of concursus. Four differences and four similarities are identified. Differences and similarities are ranked and compared for compatibility. Ultimately, the research question is answered affirmatively and conditionally: yes, according to the literature of both traditions, similarities sufficiently leverage differences, but socio-linguistic barriers may obstruct meaningful mutual transformation. Chapter eight concludes with a brief exploration of ecclesial and social implications.

Made available in DSpace on 2016-04-25T19:20:12Z (GMT). No. of bitstreams: 1 Suzie Marra.pdf: 751441 bytes, checksum: 3f941a210b6d268f2b81b4c4b73b52bc (MD5) Previous issue date: 2010-10-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertations aims at showing a new aspect of ethics: the ethical responsibility as a primordial and essential structure of the human being. This is the ethical perspective proposed by Emmanuel Lévinas. Its fundamental aspects will thus be here presented as constituent elements of the human responsibility that charges the person as a task or an individual and inalienable mission, integrating the should be of the person. In order to have a better understanding and clearance on this new ethical perspective that embodies human responsibility on a structural level, one proposes firstly to locate the conjuncture (particular and historical) in which one can place the author s thoughts; secondly to put the basic matrices of the Judaic thought as possible influences in the Levinasian thinking; and lastly, to demonstrate the religious philosophical basis that found the author s ethical thought, according to himself / Esta dissertação pretende expor uma nova face da ética: A responsabilidade ética; vista como estrutura essencial e primordial do ser humano. Tal é a perspectiva ética proposta por Emmanuel Lévinas, cujos aspectos fundamentais apresentaremos como elementos integrantes da responsabilidade humana, que incumbe ao indivíduo como tarefa ou missão individual e intransferível inteirando o dever ser da pessoa. A fim de melhor compreender e clarificar sobre essa nova perspectiva ética que, engloba a responsabilidade humana de forma estrutural, propõe-se, de primeiro, localizar em que conjuntura (particular e histórica) se encontra o pensamento do autor; para, a seguir, colocar as matrizes básicas do pensamento judaico passível de influencia no pensar levinasiano; e, por último, demonstrar as bases filosóficas religiosas que fundamentam o pensamento ético do autor, segundo ele mesmo

This doctoral thesis comprises a critical comparison of the theme of concursus, the way in which God and humanity interact, in the Pentecostal-Charismatic and Process-Relational traditions. The comparison is literature-based / similarities and differences in the theological literature of each tradition are compared in order to determine the extent of compatibilities and incompatibilities. The hypothesis is that similarities in the literature sufficiently leverage differences. The first chapter includes a statement of the problem, namely that the global expansion of the Pentecostal-Charismatic movements necessitates interaction with more academically and philosophically oriented theological traditions such as Process- Relational theology. The second chapter comprises an historical survey of the Pentecostal-Charismatic movements, including key dogmas and practices. Chapter three comprises an historical survey of Process-Relational theology, including its philosophical, metaphysical, and scientific orientations. Seminal Process- Relational theists such as Whitehead, Hartshorne, and Cobb are surveyed. Chapter four consists of a broad historical survey of the theological theme of concursus, including the notions of causation, free will, and determinism in both philosophy and theology. Further, the fourth chapter includes a broad historical survey of pneumatology, which is framed as the basis for a comparison of concursus. Chapters five and six comprise surveys of concursus in the Pentecostal- Charismatic and Process-Relational traditions respectively. Chapter seven entails an extensive analysis of differences and synthesis of similarities between the Pentecostal-Charismatic and Process-Relational notions of concursus. Four differences and four similarities are identified. Differences and similarities are ranked and compared for compatibility...

This doctoral thesis comprises a critical comparison of the theme of concursus, the way in which God and humanity interact, in the Pentecostal-Charismatic and Process-Relational traditions. The comparison is literature-based / similarities and differences in the theological literature of each tradition are compared in order to determine the extent of compatibilities and incompatibilities. The hypothesis is that similarities in the literature sufficiently leverage differences. The first chapter includes a statement of the problem, namely that the global expansion of the Pentecostal-Charismatic movements necessitates interaction with more academically and philosophically oriented theological traditions such as Process- Relational theology. The second chapter comprises an historical survey of the Pentecostal-Charismatic movements, including key dogmas and practices. Chapter three comprises an historical survey of Process-Relational theology, including its philosophical, metaphysical, and scientific orientations. Seminal Process- Relational theists such as Whitehead, Hartshorne, and Cobb are surveyed. Chapter four consists of a broad historical survey of the theological theme of concursus, including the notions of causation, free will, and determinism in both philosophy and theology. Further, the fourth chapter includes a broad historical survey of pneumatology, which is framed as the basis for a comparison of concursus. Chapters five and six comprise surveys of concursus in the Pentecostal- Charismatic and Process-Relational traditions respectively. Chapter seven entails an extensive analysis of differences and synthesis of similarities between the Pentecostal-Charismatic and Process-Relational notions of concursus. Four differences and four similarities are identified. Differences and similarities are ranked and compared for compatibility...

L'enfant est un être en développement. C'est une personne vulnérable à cause de son état physiologique, mental et social. Sa protection est nécessaire afin qu'il puisse grandir et atteindre son potentiel. Bien que tous les enfants aient les mêmes droits, partout dans le monde nombreux souffrent encore de privations et de violences. Cet état de fait met en péril leur avenir et celui de toute la société. Car, seul l'être auquel a été donnée l'opportunité d'évoluer en fonction de ses capacités inhérentes, contribuera à l'avancement social et économique de sa Nation mais également de la communauté mondiale. Ainsi, les droits des enfants représentent une responsabilité pour tous. Tout Etat doit respecter et faire respecter la Convention relative aux droits de l'enfant. La famille élargie est responsable pour le bien-être de l'enfant dans son entourage immédiat. Car, il y a une relation directe entre les droits de l'enfant et les devoirs envers lui. Cependant, la réalité des enfants ne correspond pas au cadre normatif. Force est de constater que la Loi ne suffit pas pour traduire cette norme commune en résultats tangibles. Aussi un dispositif additionnel, complémentaire au droit, doit-il exister pour protéger l'être vulnérable, et assurer la cohésion de la société qui l'entoure. La Responsabilité sociale des entreprises et la philanthropie représentent les premières manifestations du principe que chacun est responsable de chacun. De nouveaux outils comme l'Internet, ainsi que les théories traditionnelles comme celle du bien public, doivent être mis à profit afin d'améliorer la protection de l'enfant, au bénéfice de tous. / A child is a being in development. S/he is a vulnerable person because of his/her physiological, mental and social status. Her/his protection and participation are required so s/he can grow and reach her/his potential. Every child has the same rights throughout the world, yet many suffer from deprivation and violence. This situation jeopardizes their future and that of the whole society. Because only the being who has been given the opportunity to evolve according to her/his inherent capacities will contribute to the progress of her Nation, which forms part of the international community's headway. Children's rights are everyone's responsibility. The State must respect and ensure respect of the Convention on the Rights of the Child, key treaty in this domain. The extended family is responsible for the well-being of the child in her immediate environment. Beyond this external stakeholders are involved. They shouldn't seek to replace but to enhance the capacity of family, community and State in protecting the child. There is a direct relationship between the right of the child and the duty towards the child, with the requirement to ensure results, as a consequence of the inherent logic of children's rights. Yet reality does not match the normative framework. While responsibility for others is recognized as an imperative of action from an ethical, religious and legal point of view, children suffer and die. Since laws alone are not enough to translate this universal norm into results, an additional device, complementary to the legal framework, must exist to protect the vulnerable being, and to ensure cohesion of the society that surrounds her.

Philosophiae Doctor - PhD / This doctoral thesis comprises a critical comparison of the theme of concursus, the way in which God and humanity interact, in the Pentecostal-Charismatic and Process-Relational traditions. The comparison is literature-based; similarities and differences in the theological literature of each tradition are compared in order to determine the extent of compatibilities and incompatibilities. The hypothesis is that similarities in the literature sufficiently leverage differences. The first chapter includes a statement of the problem, namely that the global expansion of the Pentecostal-Charismatic movements necessitates interaction with more academically and philosophically oriented theological traditions such as Process- Relational theology. The second chapter comprises an historical survey of the Pentecostal-Charismatic movements, including key dogmas and practices. Chapter three comprises an historical survey of Process-Relational theology, including its philosophical, metaphysical, and scientific orientations. Seminal Process- Relational theists such as Whitehead, Hartshorne, and Cobb are surveyed. Chapter four consists of a broad historical survey of the theological theme of concursus, including the notions of causation, free will, and determinism in both philosophy and theology. Further, the fourth chapter includes a broad historical survey of pneumatology, which is framed as the basis for a comparison of concursus. Chapters five and six comprise surveys of concursus in the Pentecostal- Charismatic and Process-Relational traditions respectively. Chapter seven entails an extensive analysis of differences and synthesis of similarities between the Pentecostal-Charismatic and Process-Relational notions of concursus. Four differences and four similarities are identified. Differences and similarities are ranked and compared for compatibility. Ultimately, the research question is answered affirmatively and conditionally: yes, according to the literature of both traditions, similarities sufficiently leverage differences, but socio-linguistic barriers may obstruct meaningful mutual transformation. Chapter eight concludes with a brief exploration of ecclesial and social implications. / South Africa

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

This essay compares the theory of human rights and human responsibility to the reality in the Swedish government. The aim is to understand what the            philosophers in this case study are saying about human rights and responsibility. The essay also asks how the philosopher’s theories compare to the reality in the Swedish State.  When comparing the theory of John Locke, Jean-Jacques Rousseau and Robert Nozick to the Swedish government and laws we understand that Rousseau is the most conservative and yet the one out of the three philosophers that are closest to  Swedish State reality. Locke is not very different from Rousseau and a lot of how the Swedish State works is compatible whit his thoughts. Nozick, being the one that is most liberal, is then the one that has ideas that are most different from the Swedish State 2021 even though Sweden is known to be one of the most liberal and equal states in the world.

The observation is made that the spiritual well being of the church youth - i.e., the covenantal youth -is not healthy. The aim of this thesis is to study this observation. It seems that when children come to the point that they confess their faith they do not grasp the full implications of this undertaking as they do not bear the fruits of faith in their daily lives. There exists empiric evidence that the church youth are well equipped in the knowledge of faith, but when it comes to subjective acts of faith, there is a great lack. The assumption is made that the catechist is not always sufficiently equipped to apply the balance between knowledge of faith and subjective acts of faith in catechises. The focus point of the study is: Catechises as a means through which salvation is secured and appropriated within the context of the covenant and the Kingdom of God. The fundamental question at stake is: How does the believer share in the salvation that Christ has earned on the cross, and in which way can the catechises serves as a vehicle to achieve this goal. Essentially catechises is the official service of the church through which children of the covenant are assured of their salvation. They must also come to the point where they claim this redemption. The church obtains this objective by proclaiming the truths and instructing the doctrines of the Word of God to these children in such a way that each individual should come to confess his/her faith publicly and personally. Catechists must shepherd and guide these children not only to obtain certainty of faith (certitudo fidei) and to be obedient as believers, but also to be convinced of their salvation (certitudo salutis) and to make this redemption their own. The unity between God and man is not a polar one, but an apolar covenantal relation. Within this polar relation the covenant is like a solid foundation in which this oneness is rooted. The monopleuric (one-sided, unilateral) and dipleuric (two-sided, bilateral) character of the covenant proves that God treats man as a responsible associate in this treaty. God's sovereignty or objective salvation, on the one hand, and human responsibility or subjective faith, on the other hand, coexists without any strain or uneasiness whatsoever within this apolar covenantal connection between God and man. There is no contradiction between God's redemptive word and man's responsibility. It is therefore compulsory for man to believe; that man has faith is not something that rakes place without his decision. However, it is through the power of the gospel that faith is created in man - the gospel that Christ was crucified. The grace of God does not cause the believer to be a passive being; it has the effect that he is in active service of the Lord. The requirement to believe and to repent is not set aside; in fact, it remains a condition of the covenant. This means that, in the relation between God and His people, the promises and the demands of the covenant must be operative and active in the personal lives of the people of the covenant. The purpose of this exercise is that the believers will be able to experience the grace of the promises of the covenant as a reality. There is also a call at the address of these people to appropriate the salvation promised in the covenant. The children of the covenant must share in the promises of the pact on a personal basis. The reality of these promises, as well as the urgency of the demands - according to the gospel of God - must be proclaimed to the catechumens. There is a close relationship between certainty of faith and the objective truths of religion. This certainty is built on the truths that form the content of the Word of God. Certainty of salvation links up with the subjective acts of faith. A believer takes part on a personal level in the redemptive work of Christ. The fact that he is saved, through this redemption, forms the foundation of the Christian's life. / Thesis (Ph.D. (Catechetics))--North-West University, Potchefstroom Campus, 2005.