American philosopher and theologian, John M. Frame (1939—) is respected as one of the most outstanding systematic theologians in our day. Likely due to the fact that he is still living, academic scholarship on Frame is virtually non-existent. Still, his writings demand engagement especially in the light of his distinctive Lordship theology, and its unique core idea: perspectivalism, also known as the lordship principle. The aim of this present research is thus to define precisely what “lordship” means to Frame. Deciphering this meaning requires more than explication, but also interrogative interaction. The research will thus begin with a biblical-theological evaluation of the Framian idea of lordship in dialogue with the eminent, Dutch theologian, Abraham van de Beek. It then moves to an evaluation of how perspectivalism affects Frame’s views on ethics, apologetics, and theology of culture. The research in these areas will scrutinize Frame’s corpus as well as examine his views in colloquia with thinkers with shared interests. Because these disciplines are linked in Frame with other areas of his thought, the data also include explications and appraisals of his work in ontology and epistemology. Frame’s lordship principle is linked with a particular methodology. He sums the whole of God and his involvement with his creation according to three perspectives (hence perspectivalism). Those are God’s control, authority and presence. Frame sums the human response to these perspectives according to three related ideas: the existential, normative, and existential. God’s perspectival interaction with his creation, and the human response, by both Christian and non-Christian alike, leads Frame to original outcomes in dogmatics, which are explored in this work. The finding of this research demonstrates a theological approach that bridges both essential and constructive interests. That is to say that, on the one hand, Frame’s method is guided solely by the voice of Scripture while, on the other hand, his lordship principle presents historic Reformed theology afresh in ways previously undiscovered. Frame’s original approach may well set the stage for an awakening of Reformed thought. It is hoped that this seminal work will spark such a revival in theology. / PhD (Dogmatics), North-West University, Potchefstroom Campus, 2015

American philosopher and theologian, John M. Frame (1939—) is respected as one of the most outstanding systematic theologians in our day. Likely due to the fact that he is still living, academic scholarship on Frame is virtually non-existent. Still, his writings demand engagement especially in the light of his distinctive Lordship theology, and its unique core idea: perspectivalism, also known as the lordship principle. The aim of this present research is thus to define precisely what “lordship” means to Frame. Deciphering this meaning requires more than explication, but also interrogative interaction. The research will thus begin with a biblical-theological evaluation of the Framian idea of lordship in dialogue with the eminent, Dutch theologian, Abraham van de Beek. It then moves to an evaluation of how perspectivalism affects Frame’s views on ethics, apologetics, and theology of culture. The research in these areas will scrutinize Frame’s corpus as well as examine his views in colloquia with thinkers with shared interests. Because these disciplines are linked in Frame with other areas of his thought, the data also include explications and appraisals of his work in ontology and epistemology. Frame’s lordship principle is linked with a particular methodology. He sums the whole of God and his involvement with his creation according to three perspectives (hence perspectivalism). Those are God’s control, authority and presence. Frame sums the human response to these perspectives according to three related ideas: the existential, normative, and existential. God’s perspectival interaction with his creation, and the human response, by both Christian and non-Christian alike, leads Frame to original outcomes in dogmatics, which are explored in this work. The finding of this research demonstrates a theological approach that bridges both essential and constructive interests. That is to say that, on the one hand, Frame’s method is guided solely by the voice of Scripture while, on the other hand, his lordship principle presents historic Reformed theology afresh in ways previously undiscovered. Frame’s original approach may well set the stage for an awakening of Reformed thought. It is hoped that this seminal work will spark such a revival in theology. / PhD (Dogmatics), North-West University, Potchefstroom Campus, 2015

I present and defend an account of indexicals that treats indexicals as presuppositional expressions. I argue that the distinction between presupposed and asserted content can replace the more restrictive distinction between character and content that is characteristic of Kaplanian, two-dimensional views. My account, "Presuppositional Indexicals" (PI), is simpler than a two-dimensional account because it does not posit a special layer of meaning for indexicals that cannot interact with truth-conditional content. PI also has broader scope than two-dimensional theories. It opens the door to a general theory of definite noun phrases according to which all definites have two components to their meaning: an asserted component, which contributes new information to a discourse, and a presuppositional component, which determines where asserted information will be attached in a discourse. PI does not stipulate rigidity or referentiality for indexicals as many other theories do. Indexicals do receive a special semantic treatment in PI, but their special semantics are captured entirely in terms of a strategy that indexicals exhibit for the resolution of their presuppositions. / text

This dissertation applies the principles of Worldview apologetics to engage Advaita Vedanta Hinduism with the biblical responses of Christianity. Chapter 1 introduces the biblical mandate for apologetics, reviewing the contemporary apologetic scene. It highlights methodological principles in Worldview apologetics. Chapter 2 introduces Vedanta Hinduism through the teachings of Sankara, Ramanuja, and Madhva. Chapter 3 examines Christian rapprochement and antithesis with Vedanta Hinduism. The apologist applies Worldview apologetics in understanding the access points and biblical dividing lines. Chapter 4 commences the apologetic engagement with proof. The Advaitin presents the monistic worldview and the ultimate reality, otherwise known as Brahman. The foundational Christian worldview is represented with the scriptures, God, man, and his salvation in Jesus Christ. Chapter 5 addresses the offense part of apologetics. The adherents of each worldview contrast their viewpoints against the viewpoint of the other system. Vedanta's monism, impersonal reality, inclusivity, and rationality are contrasted with Christianity's historic self-revelation of God to man. Chapter 6 handles apologetic defense through the lens of experience, epistemology, and correspondence with reality. The Hindu worldview has transcending experience, supra-rational epistemology, and deep coherence. The Christian admits a transitory universe, which has no existence as a contingent creation, apart from God. Chapter 7 reviews Worldview apologetic practice under metaphysics, epistemology, and ethics. These deal with the ontology of reality in its manifestations and our understanding of the truth. It concludes with how we live out this knowledge today. Chapter 8 addresses the personal, rather than technical tone of apologetics. Kierkegaard's engagement of the stubborn will helps us understand the radical nature of convictions. After presenting the Gospel worldview, the Vedanta position is shown to be impossible from those very paths that the Hindu trusts. Chapter 9 culminates the study of Gospel-centered apologetics. The Gospel forms the core of the apologetic encounter, in content and methodology. This dissertation opens the venue for more sound arguments to be built around the Gospel and to tear down false worldviews. Chapter 10 makes final recommendations on practical Christian apologetics to Hindus. A biblically self-aware approach is commended to honor God in the defense of the faith.

Charles Darwin has achieved both notoriety and fame for his evolutionary ideas encapsulated principally in The Origin of Species and The Descent of Man. Although credited for much originality in his writings, Darwin's legacy borrowed extensively from many who had propounded similar speculations centuries before him. His naturalistic argument for origin and species reveals both logical and theological problems with his thesis, and further unavoidable ramifications. The contention is that even Darwin himself could not, and did not, live by the ideas he boldly espoused. His ideas, if true, would destroy the very basis upon which his thesis depended. His evolutionary paradigm had to take for granted a world he could give no account for. Yet his antipathy of Biblical Christianity, and its God, inspired him to pursue his personal naturalistic agenda with little regard to the logical consequences. Modern evolutionary science may look back today with pride on its founder, Charles Darwin, yet the problems which were intrinsic to his thesis remain unanswered yet. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2011.

Charles Darwin has achieved both notoriety and fame for his evolutionary ideas encapsulated principally in The Origin of Species and The Descent of Man. Although credited for much originality in his writings, Darwin's legacy borrowed extensively from many who had propounded similar speculations centuries before him. His naturalistic argument for origin and species reveals both logical and theological problems with his thesis, and further unavoidable ramifications. The contention is that even Darwin himself could not, and did not, live by the ideas he boldly espoused. His ideas, if true, would destroy the very basis upon which his thesis depended. His evolutionary paradigm had to take for granted a world he could give no account for. Yet his antipathy of Biblical Christianity, and its God, inspired him to pursue his personal naturalistic agenda with little regard to the logical consequences. Modern evolutionary science may look back today with pride on its founder, Charles Darwin, yet the problems which were intrinsic to his thesis remain unanswered yet. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2011.

In this dissertation, I deal with the problem of presupposition projection. I mostly focus on compound sentences composed of two clauses and conditional sentences in which the second clause carries a presupposition. The central claim is that the presupposition carried by the second clause projects by default, with the exception of cases in which the presupposition entails the first clause (or, in disjunctive sentences, the negation of the first clause). In the latter cases, the presupposition should not project, since it is logically stronger than the first clause (or its negation). Thus, in conjunctions, if the presupposition projected, the speaker’s assertion of the first clause would be uninformative. As for conditionals and disjunctions, if the presupposition projected, the speaker would show inconsistency in his/her beliefs by showing uncertainty about the truth value of the first clause (or its negation). I argue that, in conditionals, this uncertainty is conversationally implicated whereas, in disjunctions, it results from the context’s compatibility with the first disjunct. I maintain that, in cases where projection is blocked, the presupposition is conditionalized to the first clause (or its negation). I demonstrate that the conditionalization is motivated in a straightforward way by the pragmatic constraints on projection just described and that, contrary to what is defended by the so-called ‘satisfaction theory’, presupposition conditionalization is a phenomenon independent from local satisfaction. / En esta tesis, trato el problema de la proyección de presuposiciones. Me centro mayoritariamente en oraciones compuestas de dos cláusulas y en oraciones condicionales cuya segunda cláusula contiene una presuposición. El argumento central es que la presuposición contenida en la segunda cláusula proyecta por defecto, con la excepción de casos en los que la presuposición entraña la primera cláusula (o, en las oraciones disyuntivas, la negación de la primera cláusula). En estos últimos casos, la presuposición no debería proyectar, puesto que es lógicamente más fuerte que la primera cláusula (o su negación). Por tanto, en las oraciones conjuntivas, si la presuposición proyectase, la aseveración de la primera cláusula por parte del hablante no sería informativa. En cuanto a las oraciones condicionales y disyuntivas, si la presuposición projectase, el hablante mostraría inconsistencia en sus creencias al mostrar incertidumbre acerca del valor de verdad de la primera cláusula (o su negación). Sostengo que, en oraciones condicionales, esta incertidumbre es implicada conversacionalmente mientras que, en las oraciones disyuntivas, resulta de la compatibilidad contextual de la primera cláusula. Mantengo que, en casos en los que la proyección es bloqueada, la presuposición es condicionalizada a la primera cláusula (o su negación). Demuestro que la condicionalización es motivada de manera directa por las restricciones de tipo pragmático descritas arriba y que, contrariamente a la idea defendida por la así llamada ‘teoría de la satisfacción’, la condicionalización de la presuposición es un fenómeno independiente de la satisfacción local de la misma.

The author of dissertation considers that dependence of behavior of people on their attitude toward God the Creator is perhaps the first and the most important topic that comes to mind during the study of the present passage of the most fundamental Paul's epistle. We believe it is necessary to explore "false foundations" as we see as Paul opposes to them his ideology - ideology of worship to God the Creator. We affirm that Paul sees the main reason of immoral behavior in such area of man's activity as thinking that, in its tum, denies the Creator of every living thing of Earth and because of its incapability to rule over human passions is forced to look for an ideological basis for its acts. This thesis has also practical meaning because it demonstrates Paul's methodology of disproval of false theories of that time revealing their illogicality and senselessness. / Biblical and Ancient studies / M. Th (New Testament)

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The author of dissertation considers that dependence of behavior of people on their attitude toward God the Creator is perhaps the first and the most important topic that comes to mind during the study of the present passage of the most fundamental Paul's epistle. We believe it is necessary to explore "false foundations" as we see as Paul opposes to them his ideology - ideology of worship to God the Creator. We affirm that Paul sees the main reason of immoral behavior in such area of man's activity as thinking that, in its tum, denies the Creator of every living thing of Earth and because of its incapability to rule over human passions is forced to look for an ideological basis for its acts. This thesis has also practical meaning because it demonstrates Paul's methodology of disproval of false theories of that time revealing their illogicality and senselessness. / Biblical and Ancient studies / M. Th (New Testament)