The Pentecostal and Neo-Pentecostal movements propose a subsequent to salvation Spirit baptism. This baptism is viewed as an experience in which the Spirit either confers or awakens gifts within the life of the believer. The thesis ofthis paper is that Spirit baptism occurs at conversion. Spirit filling on the other hand is one of many metaphors to describe the work of the eschatological Spirit subsequent to salvation. This distinguishing of Spirit baptism and Spirit filling is different to the Pentecostal and Neo-Pentecostal idea that Spirit baptism and Spirit filling are synonymous experiences that occur at some point subsequent to salvation. / Christian Spirituality, Church History and Missiology / Th. M. (Systematic Theology)

The Pentecostal and Neo-Pentecostal movements propose a subsequent to salvation Spirit baptism. This baptism is viewed as an experience in which the Spirit either confers or awakens gifts within the life of the believer. The thesis ofthis paper is that Spirit baptism occurs at conversion. Spirit filling on the other hand is one of many metaphors to describe the work of the eschatological Spirit subsequent to salvation. This distinguishing of Spirit baptism and Spirit filling is different to the Pentecostal and Neo-Pentecostal idea that Spirit baptism and Spirit filling are synonymous experiences that occur at some point subsequent to salvation. / Christian Spirituality, Church History and Missiology / Th. M. (Systematic Theology)

The main aim of this thesis is the analysis, characterization and emphasis of the phenomenon of Free Spirit in Nietzsche's Human, All Too Human, volumes I. and II. The thesis attempts to portray the Free Spirit as a holistic concept which, in addition, converges Nietzsche's most prevalent subjects, the criticism of religion, metaphysics and culture, and the importance of education and development. The character of Free Spirit shall be used to illustrate Nietzsche's vision of the future and the possible roads, which lead to it shall be described. In the first part of the thesis, I intend to focus on the creation of the Free Spirit with emphasis on "the great liberation" and on the circumstances from which it emerges, especially in contrast to the fettered spirit. The central motive then shifts to the importance of culture, its development and escalation and its cohesion with the Free Spirit. The final part is dedicated to the effects of the Free Spirit, its tasks and possibilities, which it has for the free ranging spirit. I shall introduce the free ranging spirit as a practical manifestation of Nietzsche's thoughts and I intend to lead my exposition in that direction. An important part of the thesis is to unveil Nietzsche's thinking as centred around researching and observing humans, which is then...

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Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: Contemporary global Christian demography, it has been observed, indicates a significant gravitational shift towards a two-thirds global concentration. Characteristic of that majority is the proliferation of indigenous, independent churches. In the majority of the world, especially in Africa, one significant characteristic of such independent churches is the phenomenon of healing. That phenomenon, particularly in the Zionist churches, constitutes a prominent feature in the indigenous spectrum of the African Christian demography. Therefore, by examining a selection of case studies of the Zionist healing phenomenon at grassroots levels, this research sought to generate a grounded theory of mission praxis. This research focused on the Holy Spirit and spirits in healing within selected Zionists populations in the southern African context. The research engaged the classical Grounded Theory Approach in investigating the healing phenomenon in the Khayelitsha and Masiphumelele Zionist churches in the Western Province, as well as in one Zionist church in Limpopo Province. Cumulative field data harvested from narratives of the Zionists themselves sought to capture an emic understanding of what happens before, around, in, during and after specific healings. Pilot research work facilitated the production of an appropriate ground-based bilingual questionnaire that was instrumental in the interviews and observations of individuals and church activities related to healing. A population of ninety adult Zionists were interviewed. Data collection and data management proceeded iteratively and simultaneously. The research process – from data harvesting to open and selective coding, the abstraction of dataimbedded concepts, theoretical sampling and the creation of the main categories – revolved around the question, ‘What is happening when healing occurs among the Zionists?’ Later, a thorough literature review of scholarly works, ranging from Adogame (2012) and Anderson, Omenyo and Oosthuizen to Sundkler and Xulu, enhanced the emerging ‘story’ of healing. The review, which also took account of the Biblical motif of sozo (σῴζω), led to an identification, refinement, sorting and selection of the main emerging categories, that is, the principles or concepts, which are manifest in Zionist healing ministries. Thus emerged the theory that describes what happens in that healing process. A grassroots emic understanding of the healing phenomenon emerged that was simple: the healing experience involves a spiritual search, a quest. Supplicants to be healed come expecting to be healed. Over eighteen million Zionists in southern Africa seek spiritual solutions to real-life problems, central to which is the need for healing. The Christian context of the healing experience is associated with the activity of the Holy Spirit and spirits. A successful healing draws more people in and leads to church expansion, which is the primary mission of the Church. On three conceptual levels this research refreshes the professional discourse regarding the Church and its mission in southern Africa, namely the nature of healing; the spiritual agents of healing; and finally, healing as a critical key in understanding the Church’s contemporary mission and missional praxis. This research sought to clarify, amplify and apply that understanding for the benefit of the local and global Church. / AFRIKAANSE OPSOMMING: Daar word waargeneem dat die verspreiding van die Christendom tans ʼn beduidende ruimtelike verskuiwing ondergaan: waar Christenskap voorheen hoofsaaklik in die Weste beoefen is, is dit deesdae oorwegend in die ontwikkelende wêreld gekonsentreer. Kenmerkend van hierdie Christelike gemeenskappe is die verspreiding van inheemse, onafhanklike kerke. In die meeste gebiede waar die Christendom tans gekonsentreer is, veral in Afrika, is ʼn belangrike fenomeen wat in sodanige kerke voorkom dié van genesing. Hierdie fenomeen, veral in die konteks van Sionistekerke, is ʼn prominente kenmerk van die groei en verspreiding van sodanige kerke. Daarom het hierdie navorsing dit ten doel gestel om ʼn goed onderlegde teorie oor die sendingpraktyk te ontwikkel deur op voetsoolvlak ʼn verskeidenheid gevallestudies oor die fenomeen van genesing in Sionistekerke te ondersoek. Die navorsing het gefokus op die Heilige Gees en ander geeste wat ʼn rol speel in genesing by geselekteerde Sionistegroepe in Suider-Afrika. In die navorsing is daar van die klassieke Gegronde Teoretiese Benadering gebruik gemaak om genesing in Sionistekerke in die Wes-Kaap en Limpopo-provinsie te ondersoek. Deur middel van ʼn iteratiewe proses van kumulatiewe data-insameling en -bestuur het die navorsing dit ten doel gestel om ʼn emiese Sionistebegrip te verkry van wat rondom en tydens sekere genesingsessies gebeur. ʼn Primêre loodsondersoek het die produksie van ʼn volledig onderlegde, tweetalige vraelys gefasiliteer wat benut is as ʼn instrument in die daaropvolgende onderhoude met en waarneming van Sionistiese kerklede. Onderhoude is met negentig volwasse Sioniste in Khayelitsha, Masiphumelele en Limpopo gevoer. Die hele navorsingsproses – van data-insameling tot kodering en die abstrahering van konsepte wat in die data ingebed was – het op die volgende vraag berus: ‘Wat gebeur wanneer genesing onder Sioniste plaasvind?’ Tydens hierdie proses het die beginsel van ʼn soektog herhaaldelik na vore gekom. Vier sodanige tipes soektogte is geïdentifiseer: die soeke na mag, na kommunikasie, na gemeenskap en na spirituele terapie. ʼn Deeglike literatuurstudie van vakkundige werke deur onder andere Adogame (2012), Anderson, Omenyo, Oosthuizen, Sundkler en Xulu het die ontluikende “storie” of teorie van genesing versterk. In hierdie literatuurstudie is onder andere die Bybelse motief sozo (σῴζω) ondersoek, wat daartoe gelei het dat die hoofsoektog wat in Sionistiese genesingswerk manifesteer, geïdentifiseer en geselekteer kon word. Op voetsoolvlak was die emiese begrip van die genesingsfenomeen wat na vore gekom het eenvoudig: Die genesingservaring behels ʼn spirituele soektog. Kandidate vir genesing kom met die verwagting om genees te word. Meer as agtien miljoen Sioniste in Suider-Afrika is op soek na spirituele oplossings vir alledaagse probleme. Wat beduidend is in hierdie soeke is hul behoefte aan genesing en veral holistiese genesing. Die Christelike konteks van die genesingservaring word geassosieer met die handeling van die Heilige Gees en ander geeste. Genesing wat ontvang word, betrek mense by die kerk, wat daartoe lei dat die kerk sy roeping kan vervul deur te groei en uit te brei. Hierdie navorsing dra op drie konseptuele vlakke by tot ʼn hernude professionele diskoers oor die kerk en sendingwerk in Suider-Afrika, naamlik die kerk en genesing, die spirituele agente van genesing en genesing as ʼn beduidende sleutel daartoe om die kontemporere sendingspraktyk te verstaan. Die navorsing het dit ten doel gestel om hierdie begrip te versterk en toe te pas ten bate van die plaaslike en globale kerk.

Thesis (MTh (Systematic Theology and Ecclesiology))--Stellenbosch University, 2008. / This thesis endeavours to evaluate influential Reformed perspectives on the work of the Spirit and to search for a constructive framework to understand more fully the work of the Spirit in redemption and creation. For Reformed theology, the work of the Spirit has mainly been interpreted in two ways, namely, redemption-centred and creation-centred. These perspectives have each generated its own focus and consequences for both pneumatology and the Christian faith and life. The result of the different perspectives was the tension between the creative and redemptive activity of the Spirit of God. For both John Calvin and Karl Barth—because of their practical intention and the particular contextual circumstances—the work of the Spirit in redemption became priority and they, subsequently, gave more attention to this particular attribute. The Spirit quickens faith in us, enables us to have faith in the authority of the Scriptures as well as to understand and believe in the reality of God’s self-revelation. It is the primary work of the Spirit to lead us, in Christ, to unity with the Triune God and with the faith community. Abraham Kuyper and Jürgen Moltmann focus on the cosmic, universal work of the Spirit, from whom life is quickened and given, by whom the destiny of creation is perfected, and through whom the Creator inhabits the whole creation. The creation-centred perspective means to positively, yet critically, affirm the world and culture, to extend the Christian life and action to the whole of creation, and to allow us to participate in the cosmic work of the Spirit. Although Reformed theologians tried to understand the unity of the work of the Spirit in redemption and creation, the tension between Spiritus Redemptor and Spiritus Creator is still present and thus, a more satisfying pneumatological framework is needed. Contemporary theological movements hold most insightful implications towards establishing a constructive pneumatology—cosmic, trinitarian, and realistic pneumatology. According to the constructive perspective with which the work of the Spirit can be reflected in a more distinctive, relationally-personalistic, and concrete and realistic way, it is the Spirit—who is a fully divine person in the Trinity—who fulfils salvation for the glory of God, and who calls us to participate in his cosmic, godly, and unexpected work.

<p>Detta arbete är en undersökning om vad en Jailbreaking av iPhone OS kan tillföra för en vanlig användare och även de utökade möjligheterna för utvecklare. Det syftar till att ge en lätt överskådlig förklaring om hur jailbreaking fungerar och vilka fördelar och nackdelar som följer med det valet.</p><p>Det var ett personligt intresse för modifikation av operativsystem som gav grunden för valet av denna undersökning. Efter det egna införskaffandet av en iPhone 3Gs i slutet av 2009 utvecklades intresset för jailbreaking, något som successivt byggdes upp till en passion att vilja undersöka en iPhones fulla potential.</p><p>I rapporten kommer ett antal jämförelser att göras mellan ett native iPhone OS och ett Jailbreakat iPhone OS. Versionen är 3.1.3, vilken är den senaste stabila. Det presenteras viktiga paket som bevis för vad de extra funktioner som kan uppnås genom användandet av jailbreak. Det kommer även att beskrivas hur Jailbreak utförs. De paket som presenteras i arbetet kommer att vara de mest populära, funktionsrika och pålitliga utav de som finns tillgängliga inom jailbreak communityn.</p><p>Detta arbete resulterade i en redan förväntad bekräftelse att jailbreak har mycket att tillföra både normalanvändare för att utnyttja sin enhet med iPhone OS till sin fulla potential, men även för utvecklare som blivit nekade av Apple att få sälja sina produkter på AppStore eller helt enkelt bara vill utveckla utan Apples restriktioner och regler. Pengar finns absolut att tjäna genom Cydia Store eller liknade, vilket bevisas genom statistik och estimeringar.</p>

The last two decades have seen a large increase in evangelical theologies of work as has also been the case in other Christian traditions. Numerous different angles and perspectives on the subject have been unfolded so as to provide a more comprehensive understanding of the meaning of human work. Prominent themes have included work as a means towards sanctification, work as a means towards effective proclamation of the gospel, work that enables a fuller expression of worship to God, work as a means towards serving one’s neighbours. and even work which might transfer from this age into the new creation as part of humanity’s salvation in Christ. The Problem This thesis will provide in a thoroughgoing manner that which has not yet been dealt with in evangelical theology ‐ an examination of the work of those who are not Christian as it pertains to the new creation. That is, this project will examine whether there is any connection between earthly work performed by those who are not Christian and the kingdom of heaven. Protestant theologies (e.g. William Perkins, Emil Brunner, Karl Barth, Lee Hardy, together with each theological figure of this study) almost exclusively rule that such a connection lies beyond the margins of orthodoxy. Miroslav Volf, however, following in the theological footsteps of Jürgen Moltmann, briefly suggests the importance of such a connection in his Work in the Spirit in an attempt to assemble a framework for a synthetic vision of work. This passing mention by Volf has been the initial idea and point of departure for this study. And since Volf has welcomed others to develop his structures further into something more robust, I will do so as it pertains to the good work of ‘non‐ Christians’ and the eschaton. Although I will seldom revisit Volf’s contribution to the theology of work in the subsequent chapters, it is an appropriate launching point for this study and has made a formative impact upon this project’s inception.

This thesis takes issue with the standard critical attribution to Milton of a backward Aristotelian scientific paradigm for his work, demonstrating that body and soul represented in Paradise Lost are inscribed in terms of radical contemporary medical theories of vitalism. Milton’s close friendship with his doctor, Nathan Paget, links him to Paget’s colleague, Francis Glisson, Regius Professor of Physic at Cambridge University, an academic and practising physician who was closely involved in cutting-edge contemporary medical research. Not only can Glisson’s heretical notion of the energetic, living nature of substance be seen to match the dynamic scale of nature represented in Paradise Lost, but in fact Milton’s animist materialism corresponds precisely to the chemical innovations made by Glisson in the anatomy of blood and bodily fluids and spirits. Exploring Milton’s representation of body and soul, spirit and matter, in the light of these contemporary medical innovations, this thesis focuses upon the way that his theodicy is supported by this most heretical natural philosophy. Milton’s vital anatomia animata is shown to be central to the harmonious integration of science and theology in Paradise Lost; it complements the literalism of the poem and provides a non-satanic logic of self-determination. Beginning with the basic evidence of Milton’s materialism of the soul in the Christian Doctrine, the first chapter correlates the theological assertions made with the language of natural philosophy that Milton uses to make them. The next chapter addresses the problem of the antinomy between the material soul proposed by Milton and the Aristotelian terminology with which he describes it, arguing that the latter is more heterogeneous than literary critics have acknowledged. The third chapter examines several versions of vitalism in order to delineate a working, medical model of the active matter presupposed by Milton’s body-soul composites and the wider natural philosophy of Paradise Lost. This model of active matter and spirit is then used in chapter four to illuminate the representation of Creation, demonstrating the acute accuracy with which Milton’s Creation draws upon contemporary medical research into conception. Chapter five extends the analysis to compare early notions of chemical digestion with the metabolic transformations of paradise. The final chapter demonstrates that the physiological and psychological corruptions of the Fall correspond to the effects of the putrid or poisonous ferment, while Milton’s representation of regeneration calls upon the vital, generative anatomia animata.