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Note: / The object of this thesis is to see if the kenotic theory still gives the most meaningful Christology for today. This will be attempted by discussing and commentating on the views of a range of Twentieth Century theologians, comparing those who agree with those who are against kenosis. In an age when not only other religions are making themselves a real force in the world, but also when men are apt to make all sorts of differing statements about God, it seemed necessary to the writer to see just what is our Christian claim. Having completed the work of this thesis, the author feels as strongly as he did at the start as to what faith in Our Lord implies. Because of this faith, Chapter I was written and placed first though in a way it should logically be last. It endeavours to set belief that Jesus Christ is unique in a context which can relate to non-Christian men in the world. Chapter II gives a brief survey of the New Testament witness to Jesus. Chapter III gives the early concept of the kenosis theory. Chapter 17 is a review of the Christologies of some leading Twentieth Century theologians, criticising certain details. Chapter 7 concludes this thesis in a context of worship, saying that only a Christology and a conception of God which draw forth the highest devotion of man can be considered satisfactory. It is argued that only a kenotic Christology achieves this object.

This thesis examines some major attempts made during the twentieth century to defend the doctrine of hell in the light of charges made against it. It aims to provide a survey of major statements of the doctrine, evaluate the coherence of the various arguments involved, and then determine what is the most adequate and coherent defence of the doctrine. The second and third chapters provide a backdrop to the rest of the thesis, detailing the traditional model of hell as presented in the works of St. Augustine and Jonathan Edwards, and then examining the modern reaction against hell as eternal retributive punishment. Chapter four addresses the question of whether Karl Barth was a universalist, and concludes that because he cannot logically avoid the charge of universalism, his theology is not able to provide an adequate defence of the doctrine of hell. The Roman Catholic theologians Hans Küng, Karl Rahner, and Hans Urs von Balthasar are examined in the fifth chapter. They provide a wealth of information on topics dealing with hell, and although hopeful that there will be a universal outcome in the eschaton, they defend the possibility of hell. The sixth chapter looks at the impact and influence of C.S.Lewis' work on hell, whilst the seventh addresses a recent debate concerning whether or not those in hell will cease to exist. Although the position known as conditional immortality may be viable, as a defence of hell in itself it is insufficient. The eighth and ninth chapters examine arguments used in the philosophy of religion. William Lane Craig and Thomas Talbott have debated the possibility of hell using the concept of Middle Knowledge. While Middle Knowledge is found wanting, this debate is particularly helpful in highlighting the issues involved in defending hell, and these are then considered in more detail in the ninth chapter which examines free will defences of hell. Finally, the conclusion argues that the most adequate and coherent defence of hell available to the modern mind rests itself on the principle of free will. When this defence addresses particular issues highlighted throughout the rest of the thesis, then a coherent defence of the doctrine of hell can be provided.

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<p>The objective of this thesis was the translation of an original defence of Sufi practice titled &quot / A Kind word in response to those who reject sufism&quot / by Shaykh A&ograve / hmad ibn Mu&ograve / s&ograve / taf&aacute / &deg / Alaw&aring / i. This book was written in defence of Sufis and Sufism. This research provide some notes on the life, spiritual heritage and writings of the Shaykh &deg / Alaw&aring / i in conjunction with a critical introduction to complement the translated text. The Shaykh's methodology applied in his ijtih&aring / ad to validate and defend the Sufis and their practices was also reviewed.</p>

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Vision narratives provide important evidence for the social and religious concerns of the society which records them, and are important sources for the mentalité of the period in which they are produced. This thesis provides an historical study of dream and vision narratives from the fourth to eighth centuries, with the hagiographic literature of Gaul and Merovingian Francia as its primary focus. During the period under review, there were important changes in the church's attitude towards the visionary experience. Whereas the fear of heterodoxy led early church Fathers to limit the spiritual authority of visions, by the sixth century in Gaul, dream and vision accounts were an important means by which churchmen could promote monastic and clerical ideals and their spiritual authority. Vision accounts were an important tool in the pastoral concerns of the clergy, enabling them to resolve or perpetuate disputes, smooth the process of Christianization, and provide imaged evidence of Christian doctrine. Dreams and visions confirmed the praesentia of saints at their tombs and at the site of their relics, and confirmed the role of the episcopate as their guardians and representatives. These issues are examined with special reference to the writings of Gregory of Tours in the sixth century. The effectiveness with which visions framed the deeds of the saints and conveyed impressions of spirituality is also examined over a broad sampling of Gallic and Merovingian hagiographic texts. The final chapter offers two case studies: the visionary experiences of St. Radegund of Poitiers, and St. Aldegund of Maubeuge.

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