Is John Locke a philosopher or theologian? When considering Locke's religious thought, scholars seldom point to his Paraphrase and Notes on the Epistles of St. Paul. This is puzzling since the Paraphrase is his most extensive treatment of Christian theology. Since this is the final work of his life, did Locke undergo a deathbed conversion? The scholarship that has considered the Paraphrase often finds Locke contradicting himself on various theological doctrines. In this dissertation, I find that Locke not only remains consistent with his other writings, but provides his subtlest interpretation of Scripture. He is intentionally subtle in order to persuade a Protestant audience to modern liberalism. This is intended to make Protestantism, and specifically Calvinism, the vehicle for modern liberalism. This is seen clearly in Max Weber's The Protestant Ethic and the Spirit of Capitalism. Though Weber concludes that Protestant support for capitalism in the late 19th Century is due to its theological foundation, I find that Weber is actually examining Lockean Protestantism. Locke's success in transforming Protestantism is also useful today in showing how a modern liberal can converse with someone who actively opposes, and may even wish to harm, modern liberalism. The dissertation analyzes four important Protestant doctrines: Faith Alone, Scripture Alone, the church and family, and Christian political life.

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<p>This dissertation examines the thought of Jean-Luc Marion in light of his treatment of divine revelation and in connection to the hermeneutic phenomenology of Paul Ricoeur. It argues, first, that Marion’s thought bears within itself significant ambiguities that are determined by the legacies of the key concepts which organize his work: ‘givenness’ (<em>donation</em>) and saturation. Secondly, it also argues that even if a way can be found to resolve these ambiguities the resultant proposal does not meet the criticism raised by Paul Ricoeur in reference to phenomenologies of religion that remain determined by a ‘Husserlian idealism.’ As a result, the dissertation offers a study of Ricoeur’s hermeneutics of revelation in an effort to displace Marion’s account and offer an alternative proposal. Specifically, it treats the connection of Ricoeur’s proposed transformation of phenomenology through hermeneutics, the idea of a hermeneutics of testimony that is generated as a result of that transformation, and Ricoeur’s notion of revelation as being articulated in reference to the ‘world of the text.’ By focusing on the notion of ‘anteriority’ throughout the analysis, the dissertation argues that not only does Marion’s work remain limited by its formal commitments to pure apparition, but it fails to access the sort of radical anteriority that it seeks. This is so because it remains tied to a philosophy of consciousness which is blocked from accessing the pre-reflective level of belonging that is made accessible by Ricoeur’s hermeneutic phenomenology. By making this argument, the dissertation provides a critical analysis of Marion’s work from the perspective of divine revelation and, furthermore, brings that work into conversation with Paul Ricoeur. This important engagement between Ricoeur and Marion has not been adequately addressed in the current secondary literature and this dissertation fills that gap.</p> / Doctor of Philosophy (PhD)

<p>This thesis argues for the presence of an apocalyptic theological perspective in Søren Kierkegaard’s <em>Practice in Christianity</em> (1848), one that is of a piece with the apocalypticism that a number of contemporary biblical scholars, theologians and philosophers have located in the letters of the Apostle Paul.</p> <p>Though familiar motifs (such as the imminent eschaton or the idea of two ages) may be helpful indicators of an apocalyptic theological perspective in a given work, I take the position that apocalyptic theology is fundamentally a matter of settling the question of ultimate lordship or sovereignty. In a Christian context, therefore, where an author manifests a desire to declare the ultimate sovereignty of God (by way of the intervening act of his incarnation in Christ) over and against any worldly counter-claim to sovereignty, he or she partakes of an apocalyptic theology.</p> <p>I demonstrate that Kierkegaard’s apocalyptic theological perspective is manifested in three ways in <em>Practice in Christianity</em>, namely, with respect to his thinking about temporality, epistemology and politics. The three chapters that make up this thesis take up these themes in turn. In each case, Kierkegaard’s position on these matters is compared with an apocalyptic reading of Paul’s letters. I argue that a concern to declare the ultimate sovereignty of God in these three fundamental areas of human experience is one that Kierkegaard shares with Paul. Insofar as Paul is therefore regarded by his scholarly readers as an apocalypticist, so too, I argue, should Kierkegaard be.</p> <p>Furthermore, just as the identification of Paul’s apocalypticism is alleged to provide a coherent framework for his gospel, so too, I argue, should Kierkegaard’s apocalypticism be understood as the substratum that informs his theo-philosophical project in <em>Practice in Christianity</em>.</p> / Master of Arts (MA)

<p>This dissertation compares the soteriologies of René Girard and Hans Urs von Balthasar as they engage and respond to the thought of Friedrich Nietzsche, and specifically, to Nietzsche’s critique of atonement theology. It examines a problematic shared by all three figures, one defined by the relationship between the violence and redemption. Chapter 1 traces the development of this problematic from Anselm through Luther and Calvin, and attends to the way changes in the metaphysical framework underlying the language of satisfaction led the Reformers to construe divine wrath in more strictly punitive terms. The subsequent chapters examine the responses offered by Nietzsche, Girard, and von Balthasar. Nietzsche argues that Christian priests used the event of Jesus’ violent crucifixion as a symbol to hold the weak in thrall; the Cross came to symbolize the threat of divine wrath and the hope of a quasi-magical salvation. Girard and von Balthasar each argue that Christian soteriology does not enslave Christians to a lie but orients all human beings to the truth. They also agree that the violence of the crucifixion is significant. But whereas Girard argues that the Christian doctrine of divine wrath is a residue of violent pagan religion and thus has no place in interpreting the meaning of the crucifixion, von Balthasar argues that this doctrine serves to highlight the unique quality of God’s re-ordering love. By analyzing and interpreting their responses to Nietzsche, this dissertation seeks to evaluate the contributions Girard and von Balthasar offer for a post-Nietzschean soteriology.</p> / Doctor of Philosophy (PhD)

Against the background of New Thought history in general, the dissertation researches the origins of the movement in South Africa. On the basis of primary documents, made available by leaders and other informants, questionnaires, semi-structured interviews and participant observation, the roots and history of New Thought in South Africa has been reconstructed. Aspects of New Thought belief, such as God, Jesus, Christ, the Bible, prayer, meditation, wealth, prosperity, death and reincarnation are discussed. It becomes apparent that, with its syncretistic, flexible and open structure, as well as the unique way in which services (weddings, christenings, funerals) are conducted, New Thought offers an alternative to spiritual and religiously minded people in South Africa, and shows potential to play a dynamic role in the cross-cultural bridging that is taking place in a changing South Africa. / Religious Studies and Arabic / M.A. (Religios Studies)

Against the background of New Thought history in general, the dissertation researches the origins of the movement in South Africa. On the basis of primary documents, made available by leaders and other informants, questionnaires, semi-structured interviews and participant observation, the roots and history of New Thought in South Africa has been reconstructed. Aspects of New Thought belief, such as God, Jesus, Christ, the Bible, prayer, meditation, wealth, prosperity, death and reincarnation are discussed. It becomes apparent that, with its syncretistic, flexible and open structure, as well as the unique way in which services (weddings, christenings, funerals) are conducted, New Thought offers an alternative to spiritual and religiously minded people in South Africa, and shows potential to play a dynamic role in the cross-cultural bridging that is taking place in a changing South Africa. / Religious Studies and Arabic / M.A. (Religios Studies)

The religious significance of Emmet Fox (1886-1951), a pioneer in the New Thought movement, is the focus of this study. The relevance of Fox's religious thought will be determined in reference to and in the context of contemporary theorist Ken Wilber's theoretical framework of integral hermeneutics. On the basis of Fox's primary writings, biographical information, the ideas and philosophy of modern New Thought scholars and Wilber's literature, Fox's religious thought was interpreted and evaluated. Aspects of Fox's belief, such as creative mind, scientific prayer, meditation and healing, concepts such as God, Jesus Christ, death, reincarnation, karma and end times, as well as his method of biblical exegesis are discussed. It becomes apparent that Emmet Fox, preacher and teacher, had never intended to provide a scientific or academic structural doctrine in which to deliver his teaching. His non-conformist, simple, yet well thought-through beliefs, which include esoteric, eastern and universal truths, focused on the fundamental truths that are necessary for humanity's evolutionary development. This approach made Fox's teaching valuable to his audience of the time, a changing American consciousness, as well as appropriate to a transformational South Africa, where it is relevant in bridging the various cultures, languages, and religious beliefs within a continuously changing spiritually minded population, and most of all, beneficial to every person's inner spiritual journey towards ultimate enlightenment. Fox's underlying religious belief is that `the thought is the thing' and this endorses the whole of the New Thought teaching, which states that `whatever the mind can conceive and believe, it can achieve' or `be ye transformed by the renewing of your mind'. Probably the most remarkable feature of his religious thinking is his popular allegorical interpretation of the Bible, which he interprets spiritually. It is apparent that there is an affinity between the religious thought of Emmet Fox and that of Wilber. Although the intent of this study is not to compare these scholars, it is interesting and valuable to Fox's interpretation that they advocate a similar underlying belief in the holistic Kosmos and the importance of having an integral vision. / Religious Studies & Arabic / D. Litt. et Phil. (Religious Studies)

La libéralisation et la standardisation des marchés ont rendu les économies nationales instables. Les changements paradigmatiques causés par cette situation mènent au remodelage de la définition et du rôle de l’économie politique, affectant des institutions étatiques, dont l’état social et le marché du travail. Ce travail fait ressortir les différences d’interprétation et d’analyses selon les traditions en pensée économique. Le cas de l’Allemagne devient intéressant, puisqu’il y a une tradition de pensée économique particulière avec ses courants de pensée plus sociaux et, selon la théorie de variétés de capitalisme, un capitalisme différent du modèle américain. L’économiste social allemand Wolfgang Streeck soutient d’ailleurs que le capitalisme se dissocie tranquillement de son aspect démocratique alors que d’autres chercheurs n’arrivent pas à cette conclusion. Dans un contexte de libéralisation et de standardisation, ne devrait-il pas y avoir une standardisation des analyses et des courants de pensées économiques, eux-mêmes déterminés selon leur contexte politique et social ? Peut-on conclure que les conclusions de Streeck sont définies par les pensées économiques allemandes traditionnelles ? La recherche lie deux approches : celle économique (comment produire davantage) et celle politique (comment répartir). Cette discipline qu’est l’économie politique vient prendre en compte l’aspect social de l’économie. La méthodologie consiste à faire un portrait de la pensée économique de Streeck et le situer historiquement, nationalement et internationalement afin de démontrer que, malgré la mondialisation, les économies et pensées économiques nationales sont encore pertinentes. / Market liberalisation and standardisation have rendered national economies unstable. The paradigmatic changes caused by the situation have remodeled the definition and role of political economy. They have also affected state institutions, may it be the welfare state and the labour market. This research paper brings forward interpretation and analyses differences according to different traditions of economic thought. Germany’s case becomes interesting since it has a specific tradition of economic thought with its more social perspectives and, according to the varieties of capitalism theory, a very distinct capitalist model compared to the usually more preferred Anglo-Saxon model. The German social economist Wolfgang Streeck arguments that capitalism is slowly separating itself from its democratic aspect whereas other researchers come to other conclusions. In this context of liberalisation and standardisation, should there not be a standardisation of analyses and economic school of thoughts, themselves defined by their political and social context? Is it possible to conclude that Streeck’s conclusions are defined by traditional German economic thought? The research paper links two approaches: the economic approach (how to produce more) and the political one (how to distribute). The discipline of political economy takes the social aspect of economy into consideration. The methodology consists of sketching a portrait of Streeck’s economic thought and situating him historically, nationally and internationally, in order to demonstrate that, even with globalisation, national economies and national economic thought are still highly relevant.