Thesis (M.A.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 131-144).

Thesis (D. Litt. et Phil.)--University of South Africa, 2002.

Philosophiae Doctor - PhD / This research project makes a contribution to the discourse on the theodicy problem by examining the position adopted by Gregory Boyd known as open theism. Boyd would argue that an open view of God is in a better position to deal with the problem of evil because the traditional understanding of God’s attributes fails to vindicate God of guilt or responsibility for evil and should, therefore, be abandoned in favour of the attractive openness model. Boyd claims that God cannot be held responsible for evil and suffering because the future cannot be known to God. He articulates this perspective from the process thought position that the future is not a reality therefore, cannot be known. Thus, God took a risk when he/she created human being with free will because any free will future actions and thoughts cannot be known by God. God is therefore surprised by the actions and sufferings of human being and therefore has to change his/her plans to meet with the free will actions of human beings. Boyd in articulating his open theism theodicy does so by reconstructing the classical understanding of the attributes of God namely: God’s omniscience, immutability, and omnipotence to give an answer to the theodicy problem. Evangelicals understand the attributes of God to be part of God nature, therefore any changes in the attributes of God means changes to God him/herself. Because of Boyd’s claim to be an evangelical, this project examines the attributes of God as reflected in the works of the early church father to the reformers and influential evangelical scholars in contrast with the work of Boyd. In presenting an evangelical understanding on God and suffering this study concludes that the position adopted by Boyd is a radical departure from evangelicalism and orthodoxy faith and is more consonant of a deistic presentation of God in his/her relation to the world.

This thesis explores whether a viable theistic program of psychological research is possible. The importance of this exploration has to do with naturalism's monopoly on psychological science, inasmuch as naturalism prevents other worldviews from competing fairly in psychology's scientific marketplace by controlling the criteria of psychological science. Because theism is naturalism's most complete rival, considering theism's scientific potential in psychology is crucial to dismantling naturalism's monopoly. Contrary to conventional wisdom, theism encompasses a unique set of understandings about the natural events that constitute the discipline of psychology. Therefore, a robust scientific conception of theism would change how psychological researchers understand and utilize existing research methods and psychological topics. Not only are quantitative and qualitative methods capable of theistic deployment; traditionally theistic topics and radically secular topics within psychology can also be reconceptualized and investigated theistically. Indeed, theistic reconceptualizations of psychological theories and topics lead to new and different research questions, hypotheses, and predictions as well as original studies and prospective programs of research, suggesting that theism is heuristic for the discipline of psychology in its current constitution. A viable theistic program of psychological research is not only possible, but also necessary for psychological science.

Thesis (Th. M.)--Dallas Theological Seminary, 1997. / Includes bibliographical references (leaves 111-124).

Thesis (Th. M.)--Dallas Theological Seminary, 1990. / Includes bibliographical references (leaves 86-91).

Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves 49-56).

Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves 49-56).

The mere presence of the term īśvara in Patañjali’s Yogasūtra has come to affect the meaning of both the path and the goal of Classical Yoga as well as the meaning of the term Yoga itself. The frequent translation of the term īśvara as God leads to the system of Classical Yoga to be labeled as theistic, particularly obscuring the interpretation of īśvarapraṇidhāna, a functional component of the system, as well as perpetuating a syncretic trend that has led to the popular understanding of Yoga as ‘union with the divine’. From identifying problematic hermeneutical trends and their underlying causes, as well as understanding the term within the constraints of the original text in its original Sanskrit, the term īśvara emerges as the archetype of an ultimate reality functioning as a practical and experiential tool providing the yogi with a direct glimpse of its true nature.

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