Thesis (M.A.)--Trinity Evangelical Divinity School, Deerfield, Ill., 1998. / Abstract. Includes bibliographical references (leaves 131-136).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1984. / Includes bibliographical references (leaves 118-124).

John Wesley was a well educated son of a cleric, who chose to be a theologian and a minister in the Church of England. His theological distinctive was his insistence on the possibility of entire sanctification in this lifetime. In response to their position on sanctification, Wesley and the Methodists sought to save souls and cure the ills in society because they believed it was divinely mandated. Their love and work for the less fortunate was a response to their love for God and in obedience to His commandments. This is the great success of their work. They were able to serve God and their generation in a balanced yet inseparable way. The result of Wesley's life, direct and indirect, was that the social and spiritual plight of thousands of individuals and families was improved and dozens of church groups, missionary societies and benevolent organisations have emerged / Christian Spirituality, Church History and Missiology / Th.M. (Church History)

John Wesley was a well educated son of a cleric, who chose to be a theologian and a minister in the Church of England. His theological distinctive was his insistence on the possibility of entire sanctification in this lifetime. In response to their position on sanctification, Wesley and the Methodists sought to save souls and cure the ills in society because they believed it was divinely mandated. Their love and work for the less fortunate was a response to their love for God and in obedience to His commandments. This is the great success of their work. They were able to serve God and their generation in a balanced yet inseparable way. The result of Wesley's life, direct and indirect, was that the social and spiritual plight of thousands of individuals and families was improved and dozens of church groups, missionary societies and benevolent organisations have emerged / Christian Spirituality, Church History and Missiology / Th.M. (Church History)

Afrikaans text / Die uitverkiesingsleer is vanaf die vroeë Kerkgeskiedenis aan stryd gekenmerk, wat sedertdien geakkumuleer het. Die vername vrug hiervan is twee teenpole, naamlik Calvinisme teenoor Arminianisme. Hierdie entiteite blyk onversoenbaar te wees en impliseer twee groot vrae wat `n derde vraag (of moontlikheid) antisipeer, naamlik dat daar oor beide gevra moet word: Kies God só? `n Verdere vraag onstaan, naamlik of die Christelike gemeenskap met hierdie toestand tevrede kan wees, veral terwyl blyk dat hierdie stryd intensiveer. In hierdie dogmaties-historiese ondersoek blyk dit dat die antwoord op hierdie vraag negatief is: God kies nie só nie. Die bedoeling is nie om met harde beslistheid `n oordeel te fel nie, maar is dit deel van die soeke na `n beter begrip van hierdie leerstuk wat soveel energie in beslag geneem het en tot verdeeldheid binne die Christendom gelei het. Derhalwe word voorgestel dat daar in hierdie doolhoof `n moontlike middeweg tussen die twee ongenaakbare sienings, óf `n alternatief, weg van die tradisionele is. Die doel hiervan is egter nie om die tradisionele uitverkiesingsleer met `n absolute alternatief te vervang nie, maar eerder bydraend in die soeke na `n oplossing te wees. Derhalwe is die bedoeling hiervan nie om enige tradisionele siening op `n destruktiewe manier te kritiseer, of deur `n eulogie te kanoniseer as eksklusief-waaragtig nie. In hierdie literêre ondersoek word die ganse uitverkiesingsleer nie hanteer nie. Daar word as verteenwoordigende model veral op die probleem binne Protestantse kringe gekonsentreer – spesifiek op die probleem onder fundamentele evangelies-gesindes. Die klem of fokus word vernou om langs die tradisionele hoofmomente van Augustinus/Pelagius en Calvinisme/Arminianisme by die sogenaamde „Evangelicals‟ uit te kom. Hierdie stuk bepaal sigself dus by die evangeliese stroom binne die Protestantisme. Behalwe vir `n historiese oorsig, word kritiek op die tradisionele uitverkiesingsleer gelewer. Daar word ook op die Vyf Punte van Calvinisme gefokus, aangesien dit redelik verteenwoordigend van dié leer is. Besondere probleme, wat steeds heersend is, word uitgewys, waarna alternatiewe in die soeke na `n oplossing hanteer word. Uiteindelik word `n voortgesette, volgehoue en gemeenskaplike soeke na `n antwoord op die vraag: “Hoe kies God?”, voorgestel. / The doctrine of predestination is since the early beginnings of Church History featured by strife which is currently accumulating. A prominent result hereof is the entity of Calvinism, with its antipole, Arminianism. These entities seem to be irreconcilable and imply two major questions with the anticipation of a third, namely that it should be asked of both: Does God choose in this manner? A further question arises, namely if the Christian community is satisfied with this condition, especially when it seems that this strife is intensifying. In this dogmatic-historical enquiry it seems that the answer is negative: God does not choose in this manner. The intention is not to pass decisive judgement, but rather to obtain a better understanding of this doctrine which led to division and discord within Christianity. Consequently a possible middle course is proposed between these two entities, or an alternative, away from the traditional tendentiousness. The purpose hereof is not to replace the traditional doctrine of predestination with an absolute alternative, but rather contributing in search for a solution. Therefore the intention is not to criticize any traditional view in a destructive manner nor, on the other hand, canonize it as exclusively veracious. This literary study will not cover all aspects of the doctrine of predestination. The problem with this doctrine under fundamental, evangelicals will be taken as a model and the focus of this study. The focus will be further narrowed to the traditional momentums of Augustine/Pelagius and Calvinism/Arminianism which culminates in the evangelical movement. This study confines itself basically to Protestantism. Except for the historical review, criticism will be provided on the traditional doctrine of predestination. This will also focus on the Five Points of Calvinism, seeing that it is representative of this doctrine. Particular prevailing problems will be pointed out where after proposals for a solution will be suggested. Finally a continued, sustained and common search for an answer to the question: “In which manner does God choose?”, will be proposed. / Systematic Theology & Theological Ethics / D. Th. (Sistematiese Teologie)

Afrikaans text / Die uitverkiesingsleer is vanaf die vroeë Kerkgeskiedenis aan stryd gekenmerk, wat sedertdien geakkumuleer het. Die vername vrug hiervan is twee teenpole, naamlik Calvinisme teenoor Arminianisme. Hierdie entiteite blyk onversoenbaar te wees en impliseer twee groot vrae wat `n derde vraag (of moontlikheid) antisipeer, naamlik dat daar oor beide gevra moet word: Kies God só? `n Verdere vraag onstaan, naamlik of die Christelike gemeenskap met hierdie toestand tevrede kan wees, veral terwyl blyk dat hierdie stryd intensiveer. In hierdie dogmaties-historiese ondersoek blyk dit dat die antwoord op hierdie vraag negatief is: God kies nie só nie. Die bedoeling is nie om met harde beslistheid `n oordeel te fel nie, maar is dit deel van die soeke na `n beter begrip van hierdie leerstuk wat soveel energie in beslag geneem het en tot verdeeldheid binne die Christendom gelei het. Derhalwe word voorgestel dat daar in hierdie doolhoof `n moontlike middeweg tussen die twee ongenaakbare sienings, óf `n alternatief, weg van die tradisionele is. Die doel hiervan is egter nie om die tradisionele uitverkiesingsleer met `n absolute alternatief te vervang nie, maar eerder bydraend in die soeke na `n oplossing te wees. Derhalwe is die bedoeling hiervan nie om enige tradisionele siening op `n destruktiewe manier te kritiseer, of deur `n eulogie te kanoniseer as eksklusief-waaragtig nie. In hierdie literêre ondersoek word die ganse uitverkiesingsleer nie hanteer nie. Daar word as verteenwoordigende model veral op die probleem binne Protestantse kringe gekonsentreer – spesifiek op die probleem onder fundamentele evangelies-gesindes. Die klem of fokus word vernou om langs die tradisionele hoofmomente van Augustinus/Pelagius en Calvinisme/Arminianisme by die sogenaamde „Evangelicals‟ uit te kom. Hierdie stuk bepaal sigself dus by die evangeliese stroom binne die Protestantisme. Behalwe vir `n historiese oorsig, word kritiek op die tradisionele uitverkiesingsleer gelewer. Daar word ook op die Vyf Punte van Calvinisme gefokus, aangesien dit redelik verteenwoordigend van dié leer is. Besondere probleme, wat steeds heersend is, word uitgewys, waarna alternatiewe in die soeke na `n oplossing hanteer word. Uiteindelik word `n voortgesette, volgehoue en gemeenskaplike soeke na `n antwoord op die vraag: “Hoe kies God?”, voorgestel. / The doctrine of predestination is since the early beginnings of Church History featured by strife which is currently accumulating. A prominent result hereof is the entity of Calvinism, with its antipole, Arminianism. These entities seem to be irreconcilable and imply two major questions with the anticipation of a third, namely that it should be asked of both: Does God choose in this manner? A further question arises, namely if the Christian community is satisfied with this condition, especially when it seems that this strife is intensifying. In this dogmatic-historical enquiry it seems that the answer is negative: God does not choose in this manner. The intention is not to pass decisive judgement, but rather to obtain a better understanding of this doctrine which led to division and discord within Christianity. Consequently a possible middle course is proposed between these two entities, or an alternative, away from the traditional tendentiousness. The purpose hereof is not to replace the traditional doctrine of predestination with an absolute alternative, but rather contributing in search for a solution. Therefore the intention is not to criticize any traditional view in a destructive manner nor, on the other hand, canonize it as exclusively veracious. This literary study will not cover all aspects of the doctrine of predestination. The problem with this doctrine under fundamental, evangelicals will be taken as a model and the focus of this study. The focus will be further narrowed to the traditional momentums of Augustine/Pelagius and Calvinism/Arminianism which culminates in the evangelical movement. This study confines itself basically to Protestantism. Except for the historical review, criticism will be provided on the traditional doctrine of predestination. This will also focus on the Five Points of Calvinism, seeing that it is representative of this doctrine. Particular prevailing problems will be pointed out where after proposals for a solution will be suggested. Finally a continued, sustained and common search for an answer to the question: “In which manner does God choose?”, will be proposed. / Philosophy, Practical and Systematic Theology / D. Th. (Sistematiese Teologie)

Corrigenda is pasted onto front fly-leaf. / Bibliography: leaves 357-370. / vii, 370 leaves : ill., maps ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Dept. of History, 1996?

This dissertation examines the doctrines of effectual calling and regeneration and argues that the biblical view is that God's saving grace is monergistic - meaning that God acts alone to effectually call and monergistically regenerate the depraved sinner from death to new life - and therefore effectual calling and regeneration causally precede conversion in the ordo salutis, thereby ensuring that all of the glory in salvation belongs to God not man. Stated negatively, God's grace is not synergistic - meaning that God cooperates with man, giving man the final determative power to either accept or resist God's grace - which would result in an ordo salutis where regeneration is causally conditioned upon man's free will in conversion and, in the Calvinist's opinion, would rob God of all of the glory in salvation. Chapter 1 introduces the monergism-synergism debate by placing it within the contemporary evangelical context. Chapter 1 not only introduces the debate between Calvinists and Arminians but also introduces the recent attempt of modified views to present a via media between the two. Chapter 1 also presents the thesis and explains the parameters and presuppositions of the dissertation. Chapter 2 examines the doctrine of monergism within the Reformed tradition. Rather than an exhaustive survey, chapter 2 selects some of the most important representatives from the Reformed tradition including: Augustine, John Calvin, the Canons of Dort, and the Westminster Confession. In discussing these figures and confessions, chapter 2 provides the historical and theological context in which the Reformed argued against the synergists of their own day. Chapter 3 turns to a biblical and theological defense of total depravity and effectual calling. Chapter 3 first begins with a biblical defense of total depravity and spiritual inability, as well as a brief discussion and utilization of Jonathan Edwards' understanding of free will (the freedom of inclination). Chapter 3 then seeks to argue for the thesis presented in chapter 1 by showing from Scripture that the Calvinist view of effectual calling is biblical. Chapter 4 continues the argument from chapter 3 by focusing in on the doctrine of regeneration. Chapter 4 argues that regeneration is monergistic rather than synergistic, meaning that God's grace in regeneration is not contingent on the will of man to believe but God's grace works alone. Therefore, faith and repentance are the result not the condition of regeneration in the ordo salutis. Chapter 5 seeks to give an accurate and fair presentation of the Arminian view(s), giving attention to the theological nuances among Arminians. Chapter 5 shows that there is diversity within Arminianism, so that there are those who hold to a "classical Arminian" view and there are those who hold to a Semi-Pelagian view. However, chapter 5 demonstrates that both views end up in the same place, namely, affirming the doctrine of synergism which makes God's grace contingent upon man's will. Chapter 6 is a biblical and theological critique of the Arminian view. Chapter 6 shows that the Arminian doctrine of synergism is not found in Scripture, contradicts Scripture, and robs God of all his glory in salvation. Chapter 7 turns from the Arminian view to examine recent modified attempts to pave a middle way between Calvinism and Arminianism. Chapter 7 shows specifically that attempts at a middle way borrow from Arminianism and consequently fall prey to an erroneous interpretation of Scripture. Chapter 7 shows that a middle way is biblically impossible and it also robs God of all his glory in salvation. Chapter 8 concludes the dissertation by restating the thesis, summarizing the biblical data, and arguing that only the Calvinist view can preserve the glory of God to save sinners. Three appendixes conclude the dissertation. Appendix 1 examines the Arminian and Calvinist views of the love of God and argues that divine love in Scripture is far more complex than the Arminian makes it out to be. God not only has a universal love for all people but a special, particular, and efficacious love only for the elect. Appendix 2 examines the Arminian and Calvinist views of the will of God and argues once again that the will of God in Scripture is far more complex than the Arminian makes it out to be. Scripture shows, it is argued, that God not only has a moral or preceptive will as well as a will of disposition but also a will of decree by which he effectually ordains all that comes to pass. Appendix 3 looks at the relationship between effectual calling and regeneration in the Reformed tradition and the diversity that exists among the Reformed as to how exactly describe this relationship. Appendix 3 presents and critiques each view, but pays particular attention to Michael Horton's recent proposal for "covenant ontology and effectual calling."

The aim of the dissertation is a comparative analysis of the English royal court in the first half of the 17th century. The analytical part of the dissertation focuses on researching processes that influenced the structure and roles in the royal court in regards to the political, religious, economic, social and cultural development of the world. The benchmarks represent the personality of the ruler, institutional structure and personnel composition of the court, its financing and its culture. The comparison is a defined period of time between the beginning of James I (1603) and the end of the personal rule of Charles I (1640). The dissertation is based on critical analysis of the sources and studies of secondary literature. One of the features of the Royal Court during the rule of James I was the rivalry of various factions. In the interest of retaining a balance in power, the monarch revealed selected offices only to members of his Scottish clubs. Targeted strengthening of the influences of selected institutions of court, especially Bedchamber, ended up contributing to a significant weakening of the unitary system of the government, where the Privy Council played a key role up until then. In addition, between 1603 and 1625, there became a strong concentration of power in the hands of the royal...

Nous analysons le dernier ouvrage écrit par Pierre Bayle, les Entretiens de Maxime et de Themiste (1707), où il livre un combat de plume ultime avec deux théologiens réformés, Jean Le Clerc et Isaac Jaquelot. Il s’agit d’une querelle entamée après la publication du Dictionnaire historique et critique (1697) de Bayle, et dont tous les ouvrages directement concernés sont aussi examinés. À partir du problème du mal et du péché, Bayle formule une critique à la théologie chrétienne visant à mettre en évidence la faiblesse des arguments rationnels qui doivent l’affirmer. Les seules forces de la raison ne suffisent pas à éclairer les dogmes qui forment la religion, et il faut avoir recours à la lumière de la foi, à la Bible, pour les accepter. De l’étude de cette argumentation nous concluons que, pour Bayle, la religion est une question privée, qui ne se prête pas vraiment au dialogue philosophique. / We analyze the last work written by Pierre Bayle, the Entretiens de Maxime et de Thémiste (1707), where he opposes for the last time two Arminian Theologians, Jean Le Clerc and Isaac Jaquelot. Their quarrel started with the publication of Bayle’s Dictionnaire historique et critique (1697) and continued until his death in 1706. By pointing to the insoluble problem of evil and sin, he proposes a refutation of rational arguments that attempt to prove Christian Theology. We examine all the writings involved in this controversy and review in great length its arguments. Bayle shows that Christianity is unable to demonstrate its dogmas by reason, and claims that only faith can legitimate them. Therefore it is concluded that religion for Bayle belongs to the private sphere, and cannot be rationalized through a philosophical dialogue.