Abstract available in pdf file.

In 2017, the Church of Sweden elected a new service-book which is mandatory for the liturgy in the ceremonies. This undergraduate thesis aims to analyze the prayers of forgiveness to recognize the hamartiology, understandings of sin, in the Church of Sweden. The main question asked was: "In the moment of Prayers of forgiveness in the handbook of the Church of Sweden, which different ideas of sin and forgiveness can be identified?". A total of eight prayers of forgiveness were analyzed with three sub-questions: (A) How is the sin understood? (B) How does God relate to sin? (C) To the person praying, what change does the prayer aim to affect? The theories in this paper were based on contemporary, Lutheran theology, with the origins from the Church of Sweden, linked to sin and forgiveness. The prayers were compared with different understandings of the original sin (ontological sin, and structural sin) and the actual sin (subjective sin and objective sin). The result of the thesis revealed that the actual sins were the most common in the prayers of forgiveness. The structural sin can be understood as the original sin as being structures one is born into. As shown in the first two prayers, named B1 and B2 in this paper, the idea of an ontological sin was identified in various prayers, such as B4, B5, and B8. The B3, B6, and B7 prayers were lacking a direct link to the original sin and were instead directed towards a God described as loving and merciful. The subjective sin was expressed through the encouragement of self-reflection in B3 and B6. The objective sin was identified in most of the prayers.

La investigación busca conocer la gestión del Programa de Créditos del Patronato BCP mediante el análisis de las características de su organización, el proceso de acceso a los beneficios del programa, el conocimiento de las características de los beneficiarios, así como las percepciones y expectativas de los mismos, con la finalidad de proponer acciones para lograr la sostenibilidad. La investigación se centra en una institución privada porque permite analizar cómo se gestiona un programa dentro de una estrategia de responsabilidad social. En esa misma línea, la investigación encuentra relación con la Gerencia Social al abordar la dimensión institucional del Patronato BCP, identificando las capacidades de la organización y su gestión bajo los enfoques de empresa social y desarrollo del talento. El análisis de los enfoques de gestión se relaciona continuamente con la sostenibilidad, concluyendo que el Patronato BCP puede convertirse en una empresa social, pero depende de las decisiones y estrategias del BCP con respecto a la gestión de su reputación. Finalmente, esta investigación plantea dos etapas para lograr la sostenibilidad del Programa: la primera busca el financiamiento de los beneficios a partir de los buenos resultados del Programa y su comunicación como parte la gestión de la reputación y la segunda, la creación de la categoría empresa social como persona jurídica. / Tesis

1. The central theoretical argument of this study is that Dr. D. Martyn Lloyd-Jones maintains a true and Biblical view of sin and that he sets off his view meaningfully and apologetically against unbiblical views regarding sin. The purpose of the study is to investigate Lloyd-Jones's view of sin and to indicate that it can at present be applied meaningfully and apologetically. 2. To develop and substantiate this argument, the following procedure has been followed: 2.1. Lloyd-Jones's theological background is established as reliable. 2.2. His position regarding apologetics and his points of departure concerning it are dealt with. He begins by examining man and his fall into sin. The gospel, as God's way of salvation, is set against unbiblical views regarding man and his redemption. His points of departure indicate how the fall of man has resulted in a humanistic anthropology and how this in turn has led to unscriptural standpoints regarding sin. The Biblical view of man, on the other hand, is based on man being made in the image of God. The fall of man damage this image of God in man. God restores this image by means of the redeeming sacrifice of his Son so that the restored man can once again become the image bearer through the working of the Holy Spirit. 2.3. Lloyd-Jones's apologetic points of departure are followed by an examination of his views regarding sin. His views are based on the Biblical doctrine of original sin and especially on the text of Romans 5:12-21. Lloyd-Jones's basic premise regarding original sin is: 'The world is as it is today because when Adam sinned all sinned". Effective apologetics should use the Biblical doctrine of original sin by referring to the positive antipole, namely redemption in Christ. 2.4. From original sin flows all acts of sin. That is why the characteristics of sin are investigated. The most important conclusions resulting from the characteristics of sin are: 2.4.1. That sin deliberately rejects and suppresses the truth and that the sinner is pleased about the sin which is committed (Romans 1:32; Philippians 3:19). 2.4.2. That the keyword for sin in the New Testament namely hamrtia, essentially means "missing your goal". However the exegesis of Lloyd-Jones indicates that the sinner does not only miss his goal, but does not even aim at the target; in fact, he aims at a different target from the one God sets for him, instead of the living God being worshipped, the creature and creation are worshipped (Romans 1:18-32). 2.4.3. That sin causes spiritual disintegration. This is why people are so susceptible to superficial and unscriptural trends. 2.4.4. That sin is directed primarily against God (Psalm 51:6). 2.4.5. That a true doctrine of sin calls forth a healthy realisation of sin and therefore also a realisation of one's dependence on God for eternal salvation (cf. Matthews 5:3). 2.4.6. That God's judgement of sin as a breach of his covenant is intensified in the church of the New Testament (d. Hebrews 10:19-31). 2.5. Lloyd-Jones uses his view of sin with the intention of awakening a realisation of sin in unbelievers and in this way encouraging the need for redemption. 2.6. The same doctrine of sin is used to foster the sanctification of believers. The process of sanctification consists of the mortification of sin. This process occurs through the direction of the Holy Spirit. 3. Sinful acts are manifested in false doctrines and false religions. This is why Lloyd-Jones's fields of application are examined. A feature of false doctrines and false religions used virtually throughout by Lloyd-Jones in the apologetic process, is the additions to or detractions from the Bible - or both: 3.1. The Roman Catholic Church adds to Scripture by accepting an open canon as it is embodied in Roman Catholic tradition. It is precisely as The Roman Catholic Church system places itself between man and Christ and in this way people's eternal salvation is compromised. 3.2. In contrast with humanism and the resulting uncertainty concerning eternal salvation in the Aminian theology, Lloyd-Jones focuses on the sovereignty of God and the consequential certainty of salvation in the Calvinistic doctrine of predestination. 3.3. If the Darwinian evolutionary doctrine were true, the Biblical doctrine of sin and salvation would be meaningless. Lloyd-Jones uses the story of creation and the fall of man as it is described in Genesis 1-3 as actual occurrences to show that evolutionism is simply a theory. 3.4. Against Christian Science's focus on temporary and earthly prosperity, Lloyd-Jones places man's eternal prosperity as a higher priority. Sin threatens man's eternal prosperity. The Christian Scientists add to the Bible by placing the Science of Mind above the Bible. They detract from the Bible by regarding sin simply as ignorance. 4. Outstanding and admirable features of Lloyd-Jones's apologetics are the way in which he pursues apologetics and the substantial quality of his discussion. He approaches apologetics in an atmosphere of love for the truth and love for the sinner. Lloyd-Jones's point of departure is essentially a prayerful development and true exposition and application of the Word. / Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2004.

1. The central theoretical argument of this study is that Dr. D. Martyn Lloyd-Jones maintains a true and Biblical view of sin and that he sets off his view meaningfully and apologetically against unbiblical views regarding sin. The purpose of the study is to investigate Lloyd-Jones's view of sin and to indicate that it can at present be applied meaningfully and apologetically. 2. To develop and substantiate this argument, the following procedure has been followed: 2.1. Lloyd-Jones's theological background is established as reliable. 2.2. His position regarding apologetics and his points of departure concerning it are dealt with. He begins by examining man and his fall into sin. The gospel, as God's way of salvation, is set against unbiblical views regarding man and his redemption. His points of departure indicate how the fall of man has resulted in a humanistic anthropology and how this in turn has led to unscriptural standpoints regarding sin. The Biblical view of man, on the other hand, is based on man being made in the image of God. The fall of man damage this image of God in man. God restores this image by means of the redeeming sacrifice of his Son so that the restored man can once again become the image bearer through the working of the Holy Spirit. 2.3. Lloyd-Jones's apologetic points of departure are followed by an examination of his views regarding sin. His views are based on the Biblical doctrine of original sin and especially on the text of Romans 5:12-21. Lloyd-Jones's basic premise regarding original sin is: 'The world is as it is today because when Adam sinned all sinned". Effective apologetics should use the Biblical doctrine of original sin by referring to the positive antipole, namely redemption in Christ. 2.4. From original sin flows all acts of sin. That is why the characteristics of sin are investigated. The most important conclusions resulting from the characteristics of sin are: 2.4.1. That sin deliberately rejects and suppresses the truth and that the sinner is pleased about the sin which is committed (Romans 1:32; Philippians 3:19). 2.4.2. That the keyword for sin in the New Testament namely hamrtia, essentially means "missing your goal". However the exegesis of Lloyd-Jones indicates that the sinner does not only miss his goal, but does not even aim at the target; in fact, he aims at a different target from the one God sets for him, instead of the living God being worshipped, the creature and creation are worshipped (Romans 1:18-32). 2.4.3. That sin causes spiritual disintegration. This is why people are so susceptible to superficial and unscriptural trends. 2.4.4. That sin is directed primarily against God (Psalm 51:6). 2.4.5. That a true doctrine of sin calls forth a healthy realisation of sin and therefore also a realisation of one's dependence on God for eternal salvation (cf. Matthews 5:3). 2.4.6. That God's judgement of sin as a breach of his covenant is intensified in the church of the New Testament (d. Hebrews 10:19-31). 2.5. Lloyd-Jones uses his view of sin with the intention of awakening a realisation of sin in unbelievers and in this way encouraging the need for redemption. 2.6. The same doctrine of sin is used to foster the sanctification of believers. The process of sanctification consists of the mortification of sin. This process occurs through the direction of the Holy Spirit. 3. Sinful acts are manifested in false doctrines and false religions. This is why Lloyd-Jones's fields of application are examined. A feature of false doctrines and false religions used virtually throughout by Lloyd-Jones in the apologetic process, is the additions to or detractions from the Bible - or both: 3.1. The Roman Catholic Church adds to Scripture by accepting an open canon as it is embodied in Roman Catholic tradition. It is precisely as The Roman Catholic Church system places itself between man and Christ and in this way people's eternal salvation is compromised. 3.2. In contrast with humanism and the resulting uncertainty concerning eternal salvation in the Aminian theology, Lloyd-Jones focuses on the sovereignty of God and the consequential certainty of salvation in the Calvinistic doctrine of predestination. 3.3. If the Darwinian evolutionary doctrine were true, the Biblical doctrine of sin and salvation would be meaningless. Lloyd-Jones uses the story of creation and the fall of man as it is described in Genesis 1-3 as actual occurrences to show that evolutionism is simply a theory. 3.4. Against Christian Science's focus on temporary and earthly prosperity, Lloyd-Jones places man's eternal prosperity as a higher priority. Sin threatens man's eternal prosperity. The Christian Scientists add to the Bible by placing the Science of Mind above the Bible. They detract from the Bible by regarding sin simply as ignorance. 4. Outstanding and admirable features of Lloyd-Jones's apologetics are the way in which he pursues apologetics and the substantial quality of his discussion. He approaches apologetics in an atmosphere of love for the truth and love for the sinner. Lloyd-Jones's point of departure is essentially a prayerful development and true exposition and application of the Word. / Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2004.

No description available.

No description available.

Permission from the author to digitize this work is pending. Please contact the ICS library if you would like to view this work.

Doctor en Ciencias Sociales

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of this dissertation is to present and to analyze critically the doctrine of sin in Karl Barth's Church Dogmatics, Volumes I/1--IV/3. First the Church Dogmatics is summarised in terms of the doctrine of sin, and three discernible periods, I/1--II/1, II/2--III/4, and IV/1--IV/3, are found. Following the exposition the teachings on sin for each period are restated, their respective Christological presuppositions shown and compared, and the tensions which exist between them explored. Next Barth's mature conception of sin, period three, is analyzed for its New Testament orientation. Finally, problems in Barth's mature doctrine of sin are presented, and a final evaluation is made. These are the major findings: In the first section, Volumes I/1--II/1, sin is portrayed as an objective reality which has drastically altered man's life. Man is under the judgment of original sin, is spiritually dead, and can know God only through the Word of God coming afresh to him. In Volumes II/2--III/4, there is a de-emphasizing of the nature of sin. Sin is objectively impossible. Jesus Christ is the genuine man who actualizes all other men. As He has already rejected sin, man's sin is rejected. From creation God has denied evil by rejecting certain possibilities. Sin is man's choice for these rejected possibilities, das Nichtige. The emphasis is on God's rejection and not on man's choice. Although man sins by choosing the objectively impossible, sin cannot destroy but only pervert. Jesus Christ is the higher truth. The basis for this new understanding of sin is Barth's Christo-absolutism which declares that Jesus Christ is God Himself, the ontic center of creation. Creation is instrumental to this historic center and is in both noetic and ontic synthesis with it. Creation has already been fulfilled in Him. Thus the following tensions arise. (1) Time has no intrinsic meaning since creation is fulfilled. (2) Creation loses its creaturely dimension in its synthesis in Jesus Christ. (3) Sin, overruled by Jesus Christ, has no intrinsic meaning. This entire perspective is found to be unbiblical. In Volume IV/1--IV/3, sin is re-emphasized. In the light of Jesus Christ's reconciliation, sin is seen to have greater reality as man's other determinant. Sin cannot change Jesus Christ's work for man, but man in sin achieves something powerfully real and brings chaos into creation. He contradicts himself damaging both his relationship to God and man. Only God's grace keeps man from falling into das Nichtige. Sin is overcome in Jesus Christ, but man's sinful past is still with him. This understanding of sin rests in Barth's new Christological emphasis that Jesus Christ still fights evil and suffers for sinful man. With this the categories of time, creation, and sin regain Biblical orientation. Barth's mature doctrine of sin is in the main obedient to the New Testament in teaching the following: (1) An understanding of sin must be drawn primarily from Jesus Christ's reconciling act. (2) Sin is volitional rebellion against God. (3) Sin's consequences are horrible, releasing das Nichtige into creation. (4) Evil is not only a power released by sin but attacks man. (5) Theology cannot give a rational explanation for sin without neutralizing it. (6) Man in sin faces judgment and condemnation. Barth does deviate from the New Testament, however, by not developing the law as a background for Christ's reconciling work. Our final evaluation of Barth's doctrine of sin in the third section is positive. The reader is confronted by such a compelling picture of Jesus Christ the Reconciler of sinful man that he knows himself to be a sinner. / 2031-01-01