Synthetic biology is a relatively new discipline within the field of biotechnologies. In essence it is the artificial creation of microorganisms. Though similar in principle, it differs from genetic engineering because it creates an organism from scratch, rather than cutting and pasting DNA (deoxyribonucleic acid) between existing organisms. This study investigates the ethical aspects (both rational and theological) concerned with synthetic biology through the use of a literature analysis. The study starts by investigating and describing the origins, pioneers, science and uses of synthetic biology. Secondly, it describes and ethically assesses the rational arguments for and against synthetic biology by comparing its benefits and risks. Lastly, the study describes and ethically assesses synthetic biology within the Reformed tradition, mainly by using the creational perspective of Christian ethical evaluations (including concepts such as creatio ex nihilio; creatio continua and imago Dei) and secondary the re-creational and eschatological perspectives. The final conclusion reached shows that synthetic biology is acceptable from a Reformed theological-ethical perspective, because humans as the image of God can create, just as God constantly creates new things and created a new universe from nothing. The rational arguments state that the potential benefits of synthetic biology surpass the risks it poses. Hence, it supports the idea that synthetic biology can be used to fulfil God’s commandment to love one’s neighbour, by improving his circumstances and activating hope. Nevertheless, Christians should always stay vigilant about motives and possible uses when dealing with new technologies. How and for what synthetic biology is used should in the future be constantly reviewed. In this way Christian scientists can still inquire about their work: Does it glorify God? / MA (Ethics), North-West University, Potchefstroom Campus, 2015

Synthetic biology is a relatively new discipline within the field of biotechnologies. In essence it is the artificial creation of microorganisms. Though similar in principle, it differs from genetic engineering because it creates an organism from scratch, rather than cutting and pasting DNA (deoxyribonucleic acid) between existing organisms. This study investigates the ethical aspects (both rational and theological) concerned with synthetic biology through the use of a literature analysis. The study starts by investigating and describing the origins, pioneers, science and uses of synthetic biology. Secondly, it describes and ethically assesses the rational arguments for and against synthetic biology by comparing its benefits and risks. Lastly, the study describes and ethically assesses synthetic biology within the Reformed tradition, mainly by using the creational perspective of Christian ethical evaluations (including concepts such as creatio ex nihilio; creatio continua and imago Dei) and secondary the re-creational and eschatological perspectives. The final conclusion reached shows that synthetic biology is acceptable from a Reformed theological-ethical perspective, because humans as the image of God can create, just as God constantly creates new things and created a new universe from nothing. The rational arguments state that the potential benefits of synthetic biology surpass the risks it poses. Hence, it supports the idea that synthetic biology can be used to fulfil God’s commandment to love one’s neighbour, by improving his circumstances and activating hope. Nevertheless, Christians should always stay vigilant about motives and possible uses when dealing with new technologies. How and for what synthetic biology is used should in the future be constantly reviewed. In this way Christian scientists can still inquire about their work: Does it glorify God? / MA (Ethics), North-West University, Potchefstroom Campus, 2015

This thesis examines the doctrine of happiness within the Jonathan Edwards corpus and seeks to understand its function and significance as it relates to Edwards's broader theological project. A close examination of both the internal development and the Early Modern intellectual context of Edwards's thought reveals that spiritual happiness is of central importance to Edwards's 'end of creation' project. Scholars commonly assume that the burden of Edwards's teleological writings is a theocentric defense and promotion of the glory of God in the face of an increasingly anthropocentric Enlightenment. However, this study demonstrates that, notwithstanding Edwards's adherence to the Reformed tradition's high view of God's glory, the early and enduring concern of Edwards's teleological project is the proof and defense of spiritual happiness as ultimate telos from a Reformed perspective. Edwards's purpose to defend the teleological status of happiness is primarily exposed by the development of Edwards's teleology in his Miscellanies notebook and related theological treatises such as Discourse on the Trinity and End of Creation, especially as Edwards engages rival teleological visions that tend to subordinate happiness. While Edwards's teleological conviction regarding happiness is inspired by his own Puritan and Reformed heritage and his early profound religious experience, he subsequently pursues the proof and defense of his Reformed teleology of happiness in response to the increasing tendency of Reformed and non-Calvinist Enlightenment thinkers to subordinate the teleological status of happiness. During the Early Modern period, Reformed theologians frequently subordinate happiness relative to godliness, and especially the glory of God, and Enlightenment thinkers increasingly make practical virtue and usefulness toward the common good the ultimate telos of human existence at the expense of spiritual happiness, which intellectual trends Edwards engages for the sake of defending his Reformed teleology of happiness. The first stage of the development of Edwards's teleology of happiness is marked by his conversion and subsequent profound experiences of spiritual happiness, and by his efforts that follow during the early 1720s to prove happiness as ultimate telos, primarily on the basis of Edwards's doctrine of divine goodness. During the second stage of development, Edwards works to defend happiness as ultimate telos from a comprehensively biblical and Reformed perspective. Edwards spends the rest of his career developing his doctrines of God and the Trinity, the work of redemption, and the glory of God primarily for the sake of defending his Reformed teleology of happiness, which I suggest, significantly influences and shapes Edwards's theology.

Peck’s view on regeneration, that the regenerated spirit does not sin and die again, stems from his different view of human nature as such. He understands the soul to be an immaterial body, but not the spirit. Thereby he focuses on the human being in light of a unity between the spirit and the body. He also explicates human existence with the image of the relationship between master (spirit) and servant (body). Based on his belief he accepts that the spirit is created in the image of God as a simple unit. In this sense he conceives that the spirit manifests all of God’s attributes to the soul, which is also created sufficiently to receive and reveal God’s nature to the body. The body that is created with this capacity to reflect God’s attributes is capable of showing them to all creation. This government of God towards all creation can be effected due to the organic unity of the spirit and the body in the human being as instrument for God’s government. As soon as Adam broke God’s commandment when his mind was deceived by the devil, his spirit was condemned and its subjective liability perished once and for all. Likewise, the spirit of the whole human race is condemned in Adam and died at once incorporated in Adam’s spirit. Thus, when the spirit created by God is united with its body in the mother’s womb that spirit dies, because all have part in Adam’s sin and have inherited the guilt and the sinful nature from Adam. However, this all forms part of God’s greatest plan of salvation to establish his church once and for all. This church should be spotless, righteous, reconciled in His presence through the redemption by Jesus Christ. The Holy Spirit applies the eternal atoning death of Christ to the human spirit. Therefore the spirit is now able to live again and does not sin and die any more in the sense of the subjective liability for the mortal ‘soul and body’. As soon as the spirit is regenerated, therefore, the Holy Spirit takes this spirit as His indwelling place and powerfully begins to bear witness to the soul, so that this person can confess 000his/her sins and receive Jesus Christ as Saviour, that is, conversion. Peck describes the regeneration of the spirit as the actual regeneration, in which the effect of sin and death is removed completely. He also depicts the regeneration of the body as the legal regeneration in the sense that any remaining influence of sin and death will be eliminated progressively through the power of the Holy Spirit and the Word of God. These effects of sin also will be demolished completely on the day of resurrection at the second coming of Christ. This indicates that Peck’s view on regeneration focuses for the human being as a whole, not only on the human spirit. Peck regards regeneration as the mysterious work of the Holy Spirit in the sub-consciousness of humans. He also views it as a supernatural change, brought about by the power of the blood of Jesus, the Holy Spirit and the Word of God. In addition, he delineates it as an instantaneous change. When the Holy Spirit applies the redemption through Jesus Christ to the elect ones, their spirit immediately is raised from dead. This change is from death to life and has a ‘once-for-all’ character. Moreover, Peck characterises this process as a radical change. Peck considers the spirit to be the root and the principle of life in humans. For him the regenerated spirit implies a radical change within the human being as a whole. This radical change does not stem from the human heart, but comes from the Holy Spirit who resurrected the regenerated spirit. By the mighty work of the Spirit the disposition of humans are radically changed (from the root). This happens when the spirit of the regenerated person is quickened, and he/she is unable to resist God’s saving grace, which conforms him/her into the true image of Christ. In conclusion it can be noted that Peck’s general view of regeneration connects with that of the Reformers, although his thought of the regenerated spirit is not reflected in the general Reformed thought. Finally, the researcher may conclude that Peck’s view of the regeneration is acceptable within the Reformed Theology’s line of thought, whereas Peck’s particular view of the regenerated spirit diverges from the Reformed tradition. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012

Peck’s view on regeneration, that the regenerated spirit does not sin and die again, stems from his different view of human nature as such. He understands the soul to be an immaterial body, but not the spirit. Thereby he focuses on the human being in light of a unity between the spirit and the body. He also explicates human existence with the image of the relationship between master (spirit) and servant (body). Based on his belief he accepts that the spirit is created in the image of God as a simple unit. In this sense he conceives that the spirit manifests all of God’s attributes to the soul, which is also created sufficiently to receive and reveal God’s nature to the body. The body that is created with this capacity to reflect God’s attributes is capable of showing them to all creation. This government of God towards all creation can be effected due to the organic unity of the spirit and the body in the human being as instrument for God’s government. As soon as Adam broke God’s commandment when his mind was deceived by the devil, his spirit was condemned and its subjective liability perished once and for all. Likewise, the spirit of the whole human race is condemned in Adam and died at once incorporated in Adam’s spirit. Thus, when the spirit created by God is united with its body in the mother’s womb that spirit dies, because all have part in Adam’s sin and have inherited the guilt and the sinful nature from Adam. However, this all forms part of God’s greatest plan of salvation to establish his church once and for all. This church should be spotless, righteous, reconciled in His presence through the redemption by Jesus Christ. The Holy Spirit applies the eternal atoning death of Christ to the human spirit. Therefore the spirit is now able to live again and does not sin and die any more in the sense of the subjective liability for the mortal ‘soul and body’. As soon as the spirit is regenerated, therefore, the Holy Spirit takes this spirit as His indwelling place and powerfully begins to bear witness to the soul, so that this person can confess 000his/her sins and receive Jesus Christ as Saviour, that is, conversion. Peck describes the regeneration of the spirit as the actual regeneration, in which the effect of sin and death is removed completely. He also depicts the regeneration of the body as the legal regeneration in the sense that any remaining influence of sin and death will be eliminated progressively through the power of the Holy Spirit and the Word of God. These effects of sin also will be demolished completely on the day of resurrection at the second coming of Christ. This indicates that Peck’s view on regeneration focuses for the human being as a whole, not only on the human spirit. Peck regards regeneration as the mysterious work of the Holy Spirit in the sub-consciousness of humans. He also views it as a supernatural change, brought about by the power of the blood of Jesus, the Holy Spirit and the Word of God. In addition, he delineates it as an instantaneous change. When the Holy Spirit applies the redemption through Jesus Christ to the elect ones, their spirit immediately is raised from dead. This change is from death to life and has a ‘once-for-all’ character. Moreover, Peck characterises this process as a radical change. Peck considers the spirit to be the root and the principle of life in humans. For him the regenerated spirit implies a radical change within the human being as a whole. This radical change does not stem from the human heart, but comes from the Holy Spirit who resurrected the regenerated spirit. By the mighty work of the Spirit the disposition of humans are radically changed (from the root). This happens when the spirit of the regenerated person is quickened, and he/she is unable to resist God’s saving grace, which conforms him/her into the true image of Christ. In conclusion it can be noted that Peck’s general view of regeneration connects with that of the Reformers, although his thought of the regenerated spirit is not reflected in the general Reformed thought. Finally, the researcher may conclude that Peck’s view of the regeneration is acceptable within the Reformed Theology’s line of thought, whereas Peck’s particular view of the regenerated spirit diverges from the Reformed tradition. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012