Thesis (Ph. D.)--Bob Jones University, 1985. / Abstract. Bibliography: leaves 313-325.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 96-104).

ABSTRACT “THE BLESSED SPIRIT”: AN ANALYSIS OF THE PNEUMATOLOGY OF BENJAMIN BEDDOME AS AN EARLY EVANGELICAL Daniel Scott Ramsey, Ph.D. The Southern Baptist Theological Seminary, 2017 Chair: Dr. Michael A. G. Haykin The pneumatology of Benjamin Beddome, a Particular Baptist and early evangelical, provides the historian with a verifiable continuum between the theology of the Puritans and the early evangelicals with their common emphasis on the ministry of the Holy Spirit, and a latter-day outpouring of the Spirit with millennial implications. Serving over five decades as pastor in the town of Burton-on the-Water, Beddome was a prolific writer, producing hundreds of sermons and hymns. While he held many of the same views as his contemporaries, Jonathan Edwards and George Whitefield, his pneumatology bears the influence of earlier Puritans, and especially those of his Baptist forefathers. The typical Reformed emphases, such as preaching, the Word and the Spirit, and an expectation of periodic outpourings of the Holy Ghost, were carried over by early Baptists in London, after their birth from an independent Puritan church in Southwark. The seven original congregations multiplied rapidly, producing several confessions that aligned with other churches of the Reformed tradition. Beddome’s ontology of the Spirit reflects his strong Trinitarian views upholding His deity, along with His distinct personhood. His pneumatology bears all the imprints of classic Reformed theology, but along with other early evangelicals, gives special emphasis to its teaching on periodic outpourings, renewal, and conversions. These similarities show amazing continuity as Puritan pneumatology came to full fruition with Beddome and the early evangelicals.

<p>In this thesis, I examine the pneumatology of Cyril of Alexandria ( d. 444). Cyril was one of the foremost exegetes and theologians of the patristic period, and so was a figure of considerable importance in the history of the development of Christian theology. Of central concern for Cyril throughout his writings was the doctrine of the Holy Spirit, a fact that is unsurprising given that the archbishop came to prominence shortly after pneumatological controversies in the late fourth century were addressed through the calling of the council of Constantinople in 381.</p> <p> I demonstrate in this study that Cyril's understanding of the Holy Spirit revolves primarily around his identity as the Spirit of the Son and the soteriological ramifications of the unity of the Spirit with the Son. Although Cyril is insistent that the Spirit is the Spirit of both the Father and the Son, it is his relationship with the latter that receives particular attention. This accentuation on the unity that exists between the Spirit and the Son influences Cyril's interpretation of potentially problematic passages of scripture, particularly those that refer to the work of the Holy Spirit in relation to Jesus Christ. His emphasis on the unity of the Spirit and the Son also profoundly shapes his perception of the Spirit's person and his role in the salvation of humanity. He portrays the Spirit largely with respect to his likeness to the Son, and ties the Spirit's soteriological operations directly to this likeness. Cyril does not engage in the kind of trinitarian speculation regarding eternal relations as is found in Augustine's De Trinitate. He focuses rather on the interaction of God with the created order and what this interaction tells us about God as triune. Cyril's emphasis on the Spirit as the Spirit of the Son is borne out of his perception that the mystery of God has been revealed to us concretely in the person of Christ, and therefore that our understanding of the Holy Spirit is inextricable from the revelation of the incarnate Word and the soteriological possibilities Christ extended to all humanity. I argue that Cyril constructs a pneumatology wherein the far-reaching soteriological role of the Holy Spirit in relation to Jesus Christ is delineated, and in the process provides a conception of the Holy Spirit that is nuanced and vigorous.</p> <p> My examination of Cyril's pneumatology involves analysis of his understanding of the identity and divinity of the Holy Spirit vis-a-vis the Father and the Son, the role of the Spirit in the incarnation and life of the Son, and the particular soteriological work of the Spirit in the individual believer as well as in the formation, structure, and unity of the church. Primary attention is given to three works: De Trinitate Dialogi (Dialogues on the Trinity), written 423-25; In Joannem (Commentary on the Gospel of John), written 425- 28; and In Lucam (Commentary on the Gospel of Luke), written c. 430. In addition to these writings, I draw on various other commentaries written by the archbishop, as well as on his anti-Nestorian compositions.</p> / Thesis / Doctor of Philosophy (PhD)

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Assignment (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: I argue within the following pages for a synthesis of the contemporary Charismatic and Reformed positions on baptism in the Holy Spirit. I begin by surveying the Pre-Pentecost expectations of the Spirit’s outpouring and then unfold both the Charismatic and the Reformed views concerning Spirit baptism. In a final chapter, I propose a combined approach to Spirit baptism – spectacular everydayness - that takes seriously the Charismatic emphasis on the Spirit’s role of power as well as the centrality of community that forms the backbone of Reformed pneumatology. / AFRIKAANSE OPSOMMING: In die volgende dokument argumenteer ek vir ‘n sintese van die kontemporêre Charismatiese en Gereformeerde standpunte oor die doop met die Heilige Gees. Ek begin deur die voor-Pinkster verwagtinge van die uitstorting van die Gees te ondersoek, en daarna fokus ek op sowel die Charismatiese en die Gereformeerde beskouings van doop met die Gees. In ‘n finale hoofstuk stel ek ‘n gekombineerde benadering tot doop in die Gees voor – spectacular everydayness – wat die Charismatiese klem op die Gees se rol van krag, sowel as die sentraliteit van gemeenskap wat die ruggraat van Gereformeerde pneumatologie vorm, ernstig opneem.

This thesis investigates Yonggi Cho's conception of Seongnyeong Undong (the Holy Spirit Movement: HSM) in his pastoral ministry activity at the Yoido Full Gospel Church (YFGC) in Korea. First of all, it examines how Cho's HSM developed at the YFGC from an historical perspective. Secondly, it discusses Cho's main theology and investigates this theology from a systematic theological perspective. Thirdly, it focuses on Cho's belief and practice from a practical, theological perspective. Some scholars say that Cho's theology, belief and practice, particularly of material blessings and Sinyu (divine healing) in his ministry, are similar to those in Korean shamanism. However, other scholars argue that his theological ideas came from the Bible and western theological doctrines and Westerners. The present study assesses these different arguments and concludes that Cho tried to base his theological ideas and his ministry activity on biblical foundations rather than on shamanistic and other Korean traditional cultures, even if he used Korean terms to describe them. The study is mainly based on literary research and is divided into five chapters. Chapter 1 introduces the overall focus of the study. Chapter 2 examines the life and ministry of Yonggi Cho, and the development of Yonggi Cho's understanding of the HSM in his pastoral care since 1958. Using a historical theological method this chapter also shows how Yonggi Cho developed the HSM at the YFGC in his ministry through his written work. Chapter 3 deals with Yonggi Cho's theological background and his core theology — how he understands the HSM, and the root of HSM from systematic theological perspectives. It shows where his main theology came from on the basis of evidence provided in his numerous writings. Chapter 4 emphasises Yonggi Cho's understanding of the Holy Spirit (HS) in his belief and practice. It shows where his belief and practice came from, and discusses what his main belief and practices are from practical theological views. Chapter 5 concludes the study. Three main conclusions are drawn with regard to the 1) historical theological, 2) systematic theological, and 3) practical theological perspectives on Yonggi Cho's understanding of the HS. The thesis concludes that Cho was much more influenced by biblical and western understandings than he was by shamanism or by other Korean traditions, even though he borrowed words from their language.

The problem of 'authority' is of paramount importance in determining the theological stance of any religious movement and not least is this the case where the movement is labelled 'fundamentalist' both by its protagonists and its antagonists. Intro. p. 1.

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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.