This thesis analyses the concept of the "Day of the Lord" as it comes to expression in Luke-Acts. In these books, this Old Testament concept is reinterpreted and used in conjunction with another Old Testament theme: the coming of the Son of man. An analysis of the Lukan passages about the coming of the Son of man (Luke 17:22-37i 21:5-36; 12:35-48) in the context of the contemporary historical situation of first-century Judaism reveals that when speaking of the coming of the Son of man, the Lukan Jesus is referring to a number of comings; namely, his own life (Luke 12) and the destruction of Jerusalem in 70 CE (Luke 17 and 21). The Old Testament imagery of the Son of man is used to show the nature of this coming: a vindication of those suffering "for my name's sake" (Luke 21: 17). In Luke this message of hope and judgment is brought to Israel; Acts shows how the final age has dawned, extending this message of hope and judgment to the gentiles. The suffering of Jesus and his resurrection of vindication become the suffering of the church to be ended by another day of vindication and resurrection. Luke-Acts, therefore, points out the eschatological character of the coming of Jesus and the destruction of Jerusalem in 70 CE, for they are the beginning of an event that will be consununated in the final coming. In the mean-time, those who eagerly await that coming can claim the already fulfilled promises and testify to the Spirit-filled restoration taking place already now, in the last days. / Thesis / Master of Arts (MA)

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The Church of Jesus Christ of Latter-day Saints teaches that there are several estates through which man must pass on his way to exaltation in the celestial kingdom. These estates consist of man as: (1) a pre-mortal spirit being, a literal offspring of God; (2) a mortal being having physical as well as spiritual parents; (3) a post-mortal spirit being, his spirit having withdrawn from his physical body at death; and (4) an immortal resurected personage over which physical death has no more power. The teachings concerning these estates form a goodly portion of the gospel plan as taught by the Church of Jesus Christ of Latter-day Saints. God is desirous that man comprehend his future and the way he must go in order to again return to his presence. He has given man the Holy Spirit to guide and direct him on his journey. Physical death is a reality from which mortals cannot escape. Everyone has friends and family who have passed into the Spirit World. The post-mortal Spirit World condition of man is one of the least understood of the estates of man. It is not uncommon to hear argumentation upon the subject when mentioned in classes of instruction within the Church of Jesus Christ of Latter-day Saints. It is possible that much of the disagreement comes from a lack of study upon the subject. In this thesis, the writer will examine data available relating to the spirit world.

<p> Historically, pneumatology has had little influence on the Christian doctrine of God. In particular, although Christians throughout the ages have defended the deity of the Spirit, they have not adequately taken the economic activity of the Spirit into consideration when formulating the doctrine of the divine attributes. In an effort to correct the historical lack of influence that pneumatology has had on the doctrine of the divine attributes, this book advocates and explores the potential of a pneumatological approach to the doctrine of the divine attributes by presenting pneumatological revisions to classical theism. The thesis of this book is that a pneumatological approach to the doctrine of God recovers an emphasis on divine immanence, which has been marginalized by classical theism's imbalance toward divine transcendence. After the introductory chapter, chapter two illustrates how classical theism neglects the doctrine of the Trinity (and pneumatology in particular) in its formulation of the doctrine of the divine attributes and how classical theism privileges divine transcendence. Chapter three provides a review of how process theologians, evangelical theologians, and trinitarian theologians critique and revise classical theism and displays how contemporary theologians have only begun to develop a pneumatological approach to the doctrine of the divine attributes. Chapter four continues by recommending a pneumatological approach to the divine attributes. The remainder of the book illustrates how pneumatology provides a way to revise the classical accounts of divine impassibility, immutability, and omnipotence. In contrast to classical conclusions regarding these doctrines, pneumatological perspectives on the doctrine of the divine attributes portray God as suffering, changing his presence, and exercising his omnipotence kenotically.</p> / Thesis / Doctor of Philosophy (PhD)

<p> This thesis asserts an eschatological perspective that the end of days will come not in apocalyptic destruction, but in transformation. With this theological foundation in view, this thesis draws a deep spiritual purpose in our working lives. This spiritual purpose is God's summons to us to dedicate our vocations to service to the kingdom, now and in preparation for the new creation. This spiritual orientation is the grounding for a critical understanding of a lifetime of work wherein we will strive unceasingly to reflect the image of Christ in our methods and in our demeanour in the workplace. We seek personal sanctification as we respond to God's vocational summons to us.</p> <p> This thesis draws a theology of work, founded in the eschatological dimension of transformatio mundi. Work, while often challenging, is not our punishment for Adam's sin. Work is the expression of our essential being. Work is our loving response, in the deepest ethical way, to God's creation. Indeed, this thesis presents the perspective that our daily work is far more than personal and societal economic growth and security. Indeed, this thesis argues that our daily work is more than self-actualization. This thesis asserts that, when it is inspired and equipped by God through the Holy Spirit, our daily labours are not only pleasing to God, but they hold a significant and important eschatological purpose. This thesis asserts the centrality of our work as stewardship of God's resources, and therefore is of critical importance to the pastoral activities of the church.</p> / Thesis / Master of Theological Studies (MTS)

Modern research on the shared points of natural and cultural heritage has opened new opportunities for the investigation of the dimensions of this natureculture phenomenon. Theo bjective of this study is to develop this subject by analysing the dialogue between the most critical human geographies and the heritage field. The theories on social space and place, non-places, liminality or phenomenological dwelling help both to find the character of a place and observe threats in the crisis of “loss of place” processes under postmodern conditions. These background phenomena that I name here as the Spatial Turn is linked to the heritage field through the (2008) Québec Declaration on the Preservation of Spirit of Place. This heritage factor in the search for the Spirit of Place is put into practice with the Arctic region as a case study. Analysing the Spirit of Place of the area, we shall also search for some of the threats and prospects for the region that will see the most changes in its natural and cultural heritage in the next years.

This dissertation seeks to comprehend and respond to deterioration in what is considered to be a very significant foundation of human flourishing - a sense of vigour, vitality, purpose and meaningfulness in work. The term flourishing in the workplace is offered both in the sense that work satisfies a person's economic needs (fair pay and job security) and in the sense that it satisfies a person's deeper sense of vocation, of Spirit-led calling. This dissertation responds to the concerns that the postmodern workplace, for a number of reasons, inhibits a person's ability to flourish. Yet, this dissertation will argue, there is a deep thirst for meaningfulness in our daily endeavour. We are settling for less. From the research conducted, this dissertation develops an approach to practices of leadership that bring about deep purpose to be derived from our work. Further, this dissertation develops an approach for ministry that might facilitate these Spirit-led practices. The premise is that leadership that is self-centred must be transformed into leadership that is other-centred. Leadership is conceived as critical to the nurturing of human flourishing, ultimately affecting our behaviours beyond the workplace. There are two dimensions to the qualitative research designed for this dissertation, as described by the questionnaires completed by research respondents. The first is to seek an unaided broad response to questions regarding peoples' sense of purpose, self-esteem, value, and self-actualization. The second is to seek an understanding of the degree to which such responses are shaped by a person's sense of faith. Beyond these dimensions, the research explores the extent to which respondents engage with a minister or spiritual counsellor.

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No description available.

<p>This thesis comprises the first full-length study of Gregory of Nazianzus's theology of the Holy Spirit. Gregory was a major political and intellectual figure during the pneumatological controversies of the late Fourth Century. Gregory is the first author whose works are extant to declare that “the Holy Spirit is God” in so many words. He advocated, against leading figures including Basil of Caesarea, that such a declaration should be made by the Church, but largely met with failure in his lifetime. Yet, Gregory's affirmation of the Spirit's divinity was eventually to be embraced by nearly all Christians, and it remains so today. Despite these facts, Gregory is usually treated by historians as a minor influence on Fourth Century pneumatology. This thesis will not necessarily challenge this assessment, but will seek to establish a fuller understanding of how Gregory's pneumatology functions in itself such that his historical place can be reassessed in the future.</p> <p>Our key observation is that Gregory's pneumatology is rooted in his understanding of the Spirit's relationship to the Church. A discussion of Gregory's ecclesiological pneumatology comprises Part I. Having presented Gregory's understanding of the Spirit's relationship to the Church, and his understanding of his own place within this relationship, we explore, in Part II, some of the texts in which Gregory argues for his pneumatological doctrine in the face of various opponents. We note that Gregory remains consistently concerned with ecclesiology when engaging other thinkers on the Spirit. We conclude that when Gregory's ecclesiological pneumatology is accounted for, his reactions to the pneumatological controversies of his day appear as consistent, pastorally motivated responses to concerns about the Church's relationship to the Holy Spirit and the preaching of pneumatological truth which Gregory thought this relationship demanded.</p> / Doctor of Philosophy (PhD)