Paul Ramsey's medical ethics is built from a philosophical antinomy: Premise, the human being is a creature of will; Proposition, the human will is a free will; Contrary Proposition, the human will is a not-free will. General, exceptionless rules of conduct function in Ramsey's thought as moral restraint to human freedom. The moral agent ought always to act in accord with the demands of agape; and not only once but as often as the same features of a decision/action arise. General rules guide and restrain human free will in a necessary way to assure an ordered and moral society. This antinomy-interpretation helps locate Ramsey in the theatre of ethical debate; it also is the key to criticism of Ramsey's rigid rules in medical ethics.

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Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2009. / This study is a critical evaluation of the concept „communicative freedom‟ in the work of the theologian Wolfgang Huber. It is argued that his rearticulation of the Reformation‟s understanding of freedom is a critical engagement of modernity. Communicative freedom is therefore developed as a critical Christian concept of freedom. It is shown how Huber‟s concept of communicative freedom is to be understood as a contemporary expression of classic Protestant views of freedom. In terms of the concept‟s content it is shown to stay true to some of the Reformation‟s basic theological convictions. Huber understands the concept to consist of three dimensions. It is inalienable as it is constituted by God and is therefore not the result of human achievements or abilities. The freedom that is constituted by God‟s initiative can be realised only in interpersonal relationships and therefore its inalienable dimension forms the basis of its personal dimension. Communicative freedom does not separate human individuality and sociality from one another but emphasises their shared origin. Lastly the reality of sin is incorporated into the concept by recognising the provisional nature of freedom‟s realisation. It is shown that this self-critical character of communicative freedom does not imply resignation but that Huber develops it as a call to action. It is argued that Huber does not articulate this Christian understanding of freedom as a goal in itself, but as a means by which to engage modernity. The implications of these theological dimensions of communicative freedom are then developed as both Huber‟s critical affirmation of the modernist project as well as his contribution to modernity‟s renewal. Communicative freedom serves as critical affirmation of modernity by the way in which it engages the role of the individual and the role society plays in enabling different individuals to co-exist. This concept is shown to enable the responsible realisation of freedom in the context of secularisation, democracy and pluralism. Communicative freedom also contributes to the renewal of modernity, namely by means of its reinterpretation of progress, the way it contributes to the restoration of a comprehensive form of justice and its focus on the importance of dialogue. The dissertation concludes with some comments concerning the engagement of modernity by communicative freedom from a South African perspective.

This thesis is an analysis and examination of the concept of Faith as understood, experienced, and held by John Wesley: Throughout this study, the question, "Is this Faith possible" lingers, depicting the serious quest of heart and mind to understand Wesley's theology and his empirical view of Faith, as found in the eighteenth-century Revival in England and in Methodism. The problem of the usage of Faith, and the confusion of Freedom, in the life of the "true Christian" in Society, forms the basis of this discussion. The concepts Faith, Freedom, and Society are each examined in this work: The Spirit of the Age, as depicted by the thought of Kant the "transcendentalist" in Europe; of Locke the English empiricist; and of Edwards the Calvinist in America, give insight into the struggle in the pursuit of Freedom. These difficulties are met by the unique ministry of Wesley, who would not compromise man's "unalienable right" to be Free, especially in the light of "salvation by faith." In this analysis and consideration I look at Wesley's concepts of Faith, Freedom, and his understanding of Society, in the light of his theology and ethics, as well as the milieu of the eighteenth century; the implications of these are considered, taking note of, the influence and the impact of Wesley's ministry and writings upon almost all of the eighteenth-century English population, as well as the overflow of the same into the wider world. What happened through his ministry stresses the truth that, what he knew as Faith, was very different from the orthodox and traditional views. More than ever, this needs to be understood today. Wesley's experience of Faith, in his Freedom with regard to Society, is as relevant today as it was then. This thesis sets out to clarify some of the problems: What Wesley had found, history cannot deny. / Philosophy, Practical & Ststematic Theology / D. Th. (Theological Ethics)

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This study is ‘n research proposal for a possible D.Th degree. The research objective is to explore critically the thought and teachings of Nicholas Wolterstorff, a leading Christian philosopher, that there is an inseparable and fundamental link between the celebration of the Sunday liturgy, the concept of justice we believe in, and human rights. I start by discussing how Wolterstorff writes, lives and defends this thought as a conviction of faith and as a philosophical paradigm. The contents of it can be summarised as follows: the holiness of the believer as an imitation of the holiness of God, is not a mere spiritual trait, it has also social implications; holiness presupposes justice; human rights is based upon the Biblical truths of the equal status of all human beings, mankind as the image of God, and the universal love command. The kingdom of God is established through law and justice. This was already confessed by the early church fathers. Love and justice cannot be separated. The worship of God and man’s responsibility towards one another is grounded in the covenant. Protestantism is a world-formative religion. Worship in the presence of injustices, is not worship; it is false religion. The limitation imposed by the liberal state that its citizens cannot use religious reasons in public for the furthering of justice is then discussed. Religion should be allowed and the State should be impartial in its handling of all religions. Therefore Christians need an adequate cognitive framework for moral judgment. This must also be included in the curriculum of students at Tertiary Institutions. To equip the students for their role in life, the staff must teach and model justice, love, forgiveness, prayer and human rights. Students and the youth in church must also be brought face to face with those who suffer because of injustices, lack of love and economic marginalisation. I then go on to motivate the reasons for undertaking this research. The motivation includes a description of the immorality, injustices and human rights violations in and outside South Africa. Then I discuss the opinions of various theologians across the world of whether worship and faith can contribute to the conversion, healing and change of people and institutions. The last chapter is a tentative illustration of the value of this research for the Church, the academy and the broader society. This value is estimated within the interdependence of transformative constitutionalism (juridical) and discipleship as transformation (theological). I conclude with a few closing remarks. / AFRIKAANSE OPSOMMING: Hierdie is ‘n navorsingsvoorstel vir ‘n voorgenome D.Th graad. Die doelstelling is ‘n kritiese ondersoek van Nicholas Wolterstorff, ‘n leidende christelike filosoof, se denke en lering dat daar ‘n onskeidbare en fundamentele verband is tussen die viering van die Sondag liturgie, die geregtigheidskonsep waarin ons glo, en menseregte. Ek begin met ‘n bespreking van hoe Wolterstorff hierdie denke skryf, leef en verdedig as ‘n geloofsoortuiging en as ‘n filosofiese paradigma. Die inhoud daarvan kom kortliks hierop neer: die heiligheid van die gelowige as nabootsing van God se heiligheid is nie net ‘n geestelike eienskap nie, dit het ook sosiale implikasies; heiligheid veronderstel geregtigheid; menseregte is gebaseer op die Bybelse waarhede dat alle mense gelyk in status is as beeld van God, en die universele liefdesgebod. God se koninkryk word gevestig ook deur reg en geregtigheid; hierdie insigte was al so bely deur die vroeë kerkvaders; liefde en geregtigheid sluit mekaar nie uit nie. Die mens se aanbidding van God en sy pligte teenoor ander, is gegrond in die verbond. Protestantisme is ‘n wêreld-transformerende godsdiens. Aanbidding in die erediens terwyl ons ongeregtigheid pleeg of toelaat, is nie aanbidding nie; dit is valse godsdiens. Die beperking deur ‘n liberale staat dat godsdienstige redes nie in publieke debatvoering aangewend mag word vir die bevordering van geregtigheid nie, word bespreek. Godsdiens moet toegelaat word en die Staat moet onpartydig wees in sy behandeling van alle godsdienste. Daarom moet christene beskik oor ‘n toereikende kognitiewe raamwerk vir morele oordeelvorming. Hierdie vereiste van ‘n kognitiewe raamwerk moet ook ingesluit word in die kurrikulum van studente aan Tersiêre Inrigtings. Om hierdie studente toe te rus vir hulle rol in die samelewing moet die dosente deur onderrig en modellering die volgende by hulle inskerp: geregtigheid, liefde, vergifnis, gebed, menseregte. Studente moet in kontak gebring word met die mense wat ly as gevolg van ongeregtigheid, liefdeloosheid en ekonomiese marginalisering. Daarna word gemotiveer waarom hierdie studie onderneem word. Hierdie motivering sluit in ‘n illustrasie van die omvang van immoraliteit, ongeregtighede en skending van menseregte in en buite Suid-Afrika. Ek beweeg dan na ‘n uiteensetting van verskeie teoloë se menings of aanbidding en geloof kan bydra tot bekering, heling en verandering van mense en instellings. Die laaste hoofstuk is ‘n tentatiewe voorstelling van hierdie navorsing se waarde vir die Kerk, die akademie en die breë samelewing. Hierdie waarde word geskat binne die interafhanklikheid van transformerende konstitusionalisme (juridies) en dissipelskap as transformasie (teologies). Ek konkludeer met ‘n paar slotopmerkings.

This thesis is an analysis and examination of the concept of Faith as understood, experienced, and held by John Wesley: Throughout this study, the question, "Is this Faith possible" lingers, depicting the serious quest of heart and mind to understand Wesley's theology and his empirical view of Faith, as found in the eighteenth-century Revival in England and in Methodism. The problem of the usage of Faith, and the confusion of Freedom, in the life of the "true Christian" in Society, forms the basis of this discussion. The concepts Faith, Freedom, and Society are each examined in this work: The Spirit of the Age, as depicted by the thought of Kant the "transcendentalist" in Europe; of Locke the English empiricist; and of Edwards the Calvinist in America, give insight into the struggle in the pursuit of Freedom. These difficulties are met by the unique ministry of Wesley, who would not compromise man's "unalienable right" to be Free, especially in the light of "salvation by faith." In this analysis and consideration I look at Wesley's concepts of Faith, Freedom, and his understanding of Society, in the light of his theology and ethics, as well as the milieu of the eighteenth century; the implications of these are considered, taking note of, the influence and the impact of Wesley's ministry and writings upon almost all of the eighteenth-century English population, as well as the overflow of the same into the wider world. What happened through his ministry stresses the truth that, what he knew as Faith, was very different from the orthodox and traditional views. More than ever, this needs to be understood today. Wesley's experience of Faith, in his Freedom with regard to Society, is as relevant today as it was then. This thesis sets out to clarify some of the problems: What Wesley had found, history cannot deny. / Philosophy, Practical and Ststematic Theology / D. Th. (Theological Ethics)

The medieval period (approximately 800 to 1300 AD) in Western Europe is noted for its rich tradition in religious Roman Catholic iconography. Frequently the only art works to be produced in the period, or to have survived, are religious icons of the period reflecting the dominant nature of the feudal structure of society and the oppressive circumstances that led to their execution. The works can be seen as a means of escape, although in an afterlife, or they might also be interpreted as a protest against the oppressive nature of the condition of the artist. The "rigidity" of a medieval existence and the utilisation of religious art as a means of expressing unhappiness with that existence may, as it is argued here, be interpreted as a means of protest. Rigid and oppressive political structures are not isolated to any particular historical period. South Africa too was an oppressive society where the material and political advancement of the majority of the population was stifled through discriminatory legislation and similar means making meaningful protest difficult, if not dangerous. This dissertation argues that religious art too became a means of protest in a manner intended to reflect the religious viewpoints of the artist but with political intentions and subtext. Similar themes in modern South African iconography (from approximately 1850 to 1994) and medieval prototypes are therefore discernible. / History / M.A. (History)

The medieval period (approximately 800 to 1300 AD) in Western Europe is noted for its rich tradition in religious Roman Catholic iconography. Frequently the only art works to be produced in the period, or to have survived, are religious icons of the period reflecting the dominant nature of the feudal structure of society and the oppressive circumstances that led to their execution. The works can be seen as a means of escape, although in an afterlife, or they might also be interpreted as a protest against the oppressive nature of the condition of the artist. The "rigidity" of a medieval existence and the utilisation of religious art as a means of expressing unhappiness with that existence may, as it is argued here, be interpreted as a means of protest. Rigid and oppressive political structures are not isolated to any particular historical period. South Africa too was an oppressive society where the material and political advancement of the majority of the population was stifled through discriminatory legislation and similar means making meaningful protest difficult, if not dangerous. This dissertation argues that religious art too became a means of protest in a manner intended to reflect the religious viewpoints of the artist but with political intentions and subtext. Similar themes in modern South African iconography (from approximately 1850 to 1994) and medieval prototypes are therefore discernible. / History / M.A. (History)