In his two-volume account of Christian beginnings Luke fills out for already instructed Theophilus Mark’s account of Jesus, and extends it to tell of the bringing of ‘good news’ for all people, offering a tested alternative to the pagan world-view, worthy to be adopted by citizens of the Roman empire. Primarily employing ‘redaction-critical’ methods and seeking narrative patterns with variations within the whole text, we analyse the roles of Peter in the first half of Acts and the influences upon Luke in their making. They portray the pattern of apostolic witness in message, deed and life, and anticipate the extending of the mission to Gentiles, which is taken up in a heroic way by Paul in the second half of Acts. Then analysing Luke’s reshaping of the account of Peter before Easter in his first volume, we show it is done with an eye to how it will be completed in Acts, how Peter will repent from denying Jesus to strengthen his brother apostles and urge repentance on his fellow-Jews. Luke’s captivating narrative is persuasive for its implied reader in the context of the post-apostolic age, that the apostolic kerygma proclaims the divine gift of salvation expected by Israel’s prophets, despite its rejection by much of Judaism. The missions of Paul are to be received as being in harmony with Peter’s. A foundation has been established which will outface Christian rivalries and strengthen believers under persecution. The influence of Luke’s account on other early Christian writers is tested where evidence is available. Luke’s success is that his account became, almost without rival, the canonical New Testament account of Christian beginnings.

This research has focused on the role of the Holy Spirit in Christian suffering. A broad concept of suffering is excluded in the study. Of particular concern to this research is suffering for the sake of Jesus Christ. Methods employed in the study are: 1) Narrative approach, an approach that allows the narratives to tell their story for the benefit of the Christian community and Christian believers. Stories and testimonies are viewed as valuable resources for the development of discussion on this subject matter. 2) Dialogical approach, the approach in which the biblical text, contemporary context, and contemporary theologian's reflections are brought into dialogue to achieve a theological understanding. 3) Synthesis, a way in which biblical data from the investigation on the subject and contemporary church context are incorporated and synthesized to propound an understanding of the role of the Holy Spirit in Christian suffering. The second chapter examines the role of the Holy Spirit in Christian suffering by surveying the testimony of the biblical documents of Old Testament prophets and of the New Testament, excluding the Pauline epistles. The third chapter examines the topic according to Paul's personal testimony and his teachings on the Spirit's role in Christian suffering. The fourth chapter examines the topic from a survey of the testimony of the Korean church and Christians. In the fifth chapter, this study has presented some crucial findings of the role of the Holy Spirit in Christian suffering in terms of a synthesis of the testimony of the biblical documents, especially the testimony in Pauline literature, and the testimony of the Korean church, brought into dialogue with contemporary pneumatologies. In this, the topic is discussed in four categories: individual setting, individual and church setting, church setting, and community/society setting. / Dr. M.S. Clark

‘Knowledge of their past will inform the decisions [Baptists] take today which will shape their tomorrow.’ These words of Baptist historian Barrie White along with some from Archbishop Rowan Williams, that to ‘engage with the Church’s past is to see something of the Church’s future’ which ‘makes for the health of the church…’ lie at the heart of my thesis that denominational history has the potential to form a valuable and engaging resource for theological reflection within the field usually termed church health, and specifically in the consideration of change, actual or potential, in pastoral practice. As a Practical Theologian, central to my approach is a belief that such reflection should be undertaken by and for the people who make up local congregations. My particular interest is in assisting local churches (congregations) to approach and manage change in ways that avoid the potential for destructive conflict: might it be that examples from denominational history form a valuable resource for reflection on processes that might be employed to approach contemporary issues? An initial survey of materials suggests that it might, but that in its current form it is largely inaccessible (literally and in relation to how it is presented). This submission presents a portfolio of work, based on the popular 'pastoral cycle' approach, exploring this possibility and establishing a way forward for developing a more accessible and engaging method to 'tell the story'.After a thorough literature, which presents an overview of developments in the disciplines of church health and history alongside an outline of readily available Baptist history, my publishable article develops a renewed vision for the Baptist Historical Society, the voluntary body which produces the majority of UK Baptist historical writing, taking account of insights gained. Specifically, the potential for a more narrative/literary approach with a recovery of theological/spiritual language is identified as a way forward in increasing accessibility and usability of this rich resource in the way I advocate. Three possible approaches to developing resources are identified and explored in the research proposal, ranging from almost entirely empirical to totally theoretical, with justification of why each constitutes Practical Theology. Emphasis shifts away from the central thesis in the reflective paper which explores questions of 'readers' and 'writers' in relation to my own work as a researcher and a practical theologian. A final reflection, in lieu of a conclusion, draws threads together and affirms my conviction that denominational history has the potential to provide a rich and fruitful resource for theological reflection in the area of church health.

Includes bibliographical references (leaves 92-99). / Thesis (M.A.)--Florida State University, 1998.

Sedert die vestiging van die kerk aan die suidpunt van Afrika, het die gereformeerde godsdiens 'n belangrike deel uitgemaak van die Suid-Afrikaanse kerkgeskiedenis. Deur die toedoen van predikante soos ds. Andrew Murray, het 'n nuwe evangeliese bewuswording posgevat wat mense laat vra het na wedergeboorte, bekering en heiligmaking. 'n Ernstige soeke na die werking van die Heilige Gees het, na baie gebed, uitgeloop op die bekende herlewings laat in die vorige eeu. Hierdie opwekkings het 'n aptyt gewek vir die ongewone en daarmee saam het 'n ontevredenheid geheers oor die swak geestelike toestand in die Ned.Geref.Kerk. In pogings wat aangewend is om te voldoen aan die geestelike behoefte van lidmate en om die onbekeerdes te bereik, het die Ned.Geref.Kerk met spesiale evangelieprediking begin. Intussen kom meer as een beweging, hoofsaaklik weens buitelandse invloede, die Kerk binne. Die vernaamste doelwit van hierdie bewegings was om op verskeie vlakke van die samelewing die boodskap van bekering en heiligmaking te bevorder. Hoewel sekere predikante en lidmate kon getuig van 'n besliste bekeringsmoment in hulle lewe, was dit nie verteenwoordigend van die res van die kerklike publiek nie. Enkeles het ook 'n definitiewe heiligmakingsondervinding voorgestaan. Hierdie verwikkelinge het die besef laat ontstaan dat Metodistiese invloede in 'n baie groot mate die Kerk begin infiltreer het en daarom is enige poging ter bevordering van wedergeboorte, bekering en heiligmaking met agterdog bejeen. Terselfdertyd het, deur die invloed van dr. Abraham Kuyper, 'n oplewing van Calvinisme ontstaan wat verdere druk geplaas het op die evangelies-bevindelike stroom in die land. Beskuldigings van Metodistiese geesdrywery, gevoelvolle prediking en allerlei vorme van opsweping moes aangehoor word. Om die situasie te vererger, word twee predikante van hul gemeenteverpligtinge losgemaak en hou as sogenaamde Los predikante konferensies landwyd. Saam met die invloed van die A.E.B. word die kloof tussen Calvinisme en Metodisme groter. Met die stigting van Die Nuwe Protestantse Kerk (Evangelies-Gereformeerde Kerk) in 1944 onder die Ieiding van dr. D.J.J. de Vos, skaar die ondersteuners van die Los predikante en die A.E.B. hulle by hom. Intussen kristalliseer 'n verskeidenheid leerstellige standpunte in die Ned.Geref.Kerk uit wat wissel van 'n strenge verbondsteologie (waarin wedergeboorte latent plaasvind) tot 'n meer Metodisties-gekleurde interpretasie van die heilsweg waar wedergeboorte neerkom op 'n bewustelike ondervinding. By laasgenoemde groep het heiligmaking sterk geneig in die rigting van perfeksionisme. Die oorsprong van hierdie groep kan teruggevoer word na sekere teoloë wat rondom die eeuwending aktief betrokke was, asook na die invloed van buitelandse evangeliesgesindes. Die verbondsteoloë daarenteen, wou getrou aan hul Nederlandse erfenis nie afsien van die suiwer Calvinistiese leer nie. In die Ned.Geref.Kerk het hierdie twee strominge in 'n groot mate saamgewerk sonder dat die Metodistiese invloede die Kerk leerstellig van die spoor laat afwyk het. Die evangeliese invloed, met die praktiese beoefening van wedergeboorte, bekering en heiligmaking kon ook verder bydra tot die verdieping van gereformeerde spiritualiteit in die Ned.Geref.Kerk. Die slotsom waartoe die kandidaat kom is dat gereformeerde spiritualiteit in die Ned.Geref.Kerk grootliks hand aan hand loop met die evangeliese inslag in hierdie Kerk en dat die term "Metodisme" dikwels verkeerdelik aan hierdie groepering gekoppel is. ENGLISH: Since the founding of the church at the southern tip of Africa, reformed religion played an important part in the history of the church in the South African context. Through the contribution of the ministers like dr. Andrew Murray, a new evangelical awakening arose which inspired people to enquire about rebirth, conversion and sanctification. An earnest search after the work of the Holy Spirit resulted after much prayer, in the well-known revival towards the latter part of the previous century. These conversions awakened the appetite for the unusual and, with that, a dissatisfaction about the spiritual well-being of the church reigned. By attempting to comply with the spiritual need of members as well as trying to reach the heathens, the Dutch Reformed Church began a special evangelical preaching programme. In the meantime more than one movement, mostly as a result of international influence, infiltrated the church. The prime object of these movements were to promote the message of salvation and sanctification. Although some ministers and members could testify to a decisive moment of rebirth in their lives, this was not representative of the rest of the churchgoing public. Individuals claimed a definite experience of sanctification. These developments allowed for the relations that the Methodist influence, to a large extend, were beginning to infiltrate the church and thus any attempt to promote the concepts of rebirth, conversion and sanctification were treated with suspicion. Simultaneously, through the influence of dr. Abraham Kuyper, resurgence of Calvinism began which placed further pressure on the Evangelicals in the country. Accusation of Methodist practices, emotional preaching and various forms of incitement had to be heard. To worsen the situation, two ministers were relieved of their ministerial duties and held, as so-called "Loose ministers" country-wide conferences. The influence of the A.E.B. contributed to the rift between Calvinism and the Methodists widening. With the founding of the New Protestant Church (Evangelical Reformed Church) in 1944 under the auspices of dr. D.J.J. de Vos, the supporters of the "Loose ministers" and the A.E.B. rallied to his support. In the meantime a variety of doctrinal viewpoints crystalised in the Dutch Reformed Church. These vary from a strictly covenant theology (wherein rebirth is latently present) to a more Methodist inclined interpretation of the root to salvation where rebirth is interpreted as a concious experience. With the latter salvation was strongly inclined towards perfectionism. The origin of the group can be attributed to various theologians who were active at the turn of the century, as well as the influence of international evangelists. In contrast the covenant theologians did not want to waive from their pure Calvinism. In the Dutch Reformed Church these two streams worked together to a large extend, without the Methodist influences deviating them from their tracts. The evangelical influence, with the practical practise of rebirth, conversion and sanctification can further contribute to the deepening of the spirituality of the Dutch Reformed Church. The final conclusion reached is that reformed spirituality in the Dutch Reformed Church can to a large extent be related to its evangelical inclination and that the exponents of this trent were falsely accused of Methodism. / Thesis (PhD)--University of Pretoria, 1997. / Church History and Church Policy / unrestricted

Thesis (Ph.D.)--Boston University / This dissertation describes the preaching of John Roach Straton, a Baptist minister of the first three decades of the twentieth century, who played one of the leading roles in the Fundamentalist Controversy of the 1920s. Although he also contributed to the fundamentalist movement in other ways, this study is restricted to his preaching, and its major sources are the hundreds of sermons he has left behind in published books and pamphlets, religious periodicals, typewritten copies, and handwritten outlines. The method of the dissertation is historical and descriptive. One chapter is devoted to a survey of the Fundamentalist Controversy and a sketch of Straton's life. Two chapters deal with his preaching on the Five Points of Fundamentalism: "The Place of the Bible" and "The Centrality of Christ." Another chapter describes his opposition to evolution, one of the prominent issues in the controversy. Thus, the first half of the dissertation shows that Straton deserves to be called a fundamentalist. Two chapters deal with the strong note of social concern in his preaching, an element not usually associated with fundamentalist preaching and yet an integral part of Straton's message. "The Cure of Souls" is the title of a chapter describing his evangelistic, devotional, missionary, and comforting sermons. It also includes an account of a belated emphasis on divine healing, a practice in whicn he became involved during the last three years of his life (1926-1929). The last chapter in which sermons are discussed treats Straton as a churchman. It deals with homiletical matters, his theoretical anti-intellectualism, his attitude toward Baptist principles, Baptist conventions, and the ecumenical movement. Before the concluding chapter with its summary, a brief evaluation of Straton's role in church history is essayed. In this connection the thesis that he provided Sinclair Lewis with the inspiration for Elmer Gantry is challenged, and the suggestion that Straton succeeded William Jennings Bryan as the national leader of the fundamentalist forces is rejected. It is maintained that Straton's role is somewhat analogous to that of the Florentine reformer, Savonarola. The purpose of the dissertation is not to defend any particular thesis with respect to Straton, but rather to describe the most important aspect of his participation in a controversial period of American church history. It is felt that the term, "fundamentalist," arouses in many minds a picture that is not altogether true to fact and that the best way to correct such a stereotype is to examine the careers of the leading men who first bore that designation. It is hoped that this study will provide one more fragment of evidence upon which to build a more objectively valid picture of a group of church leaders who have been too quickly dismissed on the basis of prejudice and preconceived ideas not conforming to the historical facts.

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