This essay explores whether the notion of ‘hallowing’ provides a profitable lens through which to read and evaluate the soteriology of British theologian P.T. Forsyth, and it suggests that the hallowing of God’s name is, for Forsyth, the way whereby God both justifies himself and claims creation for divine service. It proposes that reading Forsyth’s corpus as essentially an exposition of the first petition of the Lord’s Prayer is an invitation to better comprehend not only his soteriology but also, by extension, his broader theological vision and interests. Chapters One and Two are concerned with questions of methodology, and with placing Forsyth in the social context of his day, with introducing the theological landscape and grammar from which he expounds his notion of reality as fundamentally moral, and with identifying some of the key but neglected voices that inform such a vision. Chapter Three explores the principal locale wherein the first petition of the Lord’s Prayer is answered: in Jesus Christ, whose confession of holiness ‘from sin’s side’ justifies God, destroys sin and creates a new humanity. Chapter Four examines Forsyth’s moral anthropology – specifically, the self-recovery of holiness in the human conscience – and considers holiness’ shape in the life of faith. Chapter Five inquires whether Forsyth’s theology of hallowing finally requires him to embrace dogmatic universalism, and identifies what problems might attend his failure to so do and consequently threaten to undermine his soteriological program.

This thesis examines and critiques the doctrine of carnal union with Christ in the theology of Scottish theologian Thomas Forsyth Torrance. Torrance's teaching on union with Christ in general and carnal or incarnational union with Christ in particular is unfolded within the wider context of his christocentric dogmatics and its genetic development. Extensive use is made of Torrance's unpublished Auburn and New College lectures on the subject. The teachings of Athanasius, Calvin, and Barth on union with Christ, since Torrance professes such a great debt to their influence on his own thought in this area, are also surveyed, and lines of continuity and discontinuity with Torrance's teaching are traced. I demonstrate that, although developed from a variety of historical sources and not so readily seen from his published works, a unique development of the ancient theological couplet of anhypostasia and enhypostasia exists at the heart of Torrance's christology. This couplet lies behind Torrance's understanding of the person of Christ and his union with humankind. He develops his doctrine of carnal union with Christ under these twin rubrics of anhypostasia and enhypostasia. I contend that while Torrance seeks to resolve the tension between these juxtaposed categories, it is not clear that he has adequately resolved the antithesis. Part of the tension is due to a lacuna in the anhypostatic rubric. Specifically, the abbreviated version of salvation history for carnal union with Christ that Torrance develops from the nonassumptus is less overtly trinitarian than that of its enhypostatic counterpart. I demonstrate that Torrance's doctrine of carnal union with Christ omits clear reference to the role of the Holy Spirit in this anhypostatic aspect of the incarnation, creating confusion in the minds of critics over the relevance of both the Holy Spirit and human response in Torrance's theology. This lacuna begs clarification in a theology that is otherwise known as overtly trinitarian. Furthermore, I contend that Torrance's doctrine of carnal union with Christ introduces an element of contingent necessity into the nature of the incarnation. Torrance's construction demands that God must incarnate in just this way, setting up a carnal union with Christ that includes all humankind in its universal range, because the Logos who assumes humanity is the creator: Christ is not only a man but Man. I argue this contingent necessity endangers the freedom of God and truncates the voluntary nature of Christ's person and work, as well as valid human response, in the anhypostatic rubric. Because of these potential difficulties, clarification beyond mere appeal to the other juxtaposed category of enhypostasia is required. Thus, I conclude that it is not acceptable for Torrance to leave doubt about either the significance of the Holy Spirit or human response in even one strand of his theological tapestry.

Thesis (Th. M.)--Regent College, Vancouver, BC, 1999. / Abstract and vita. Includes bibliographical references (leaves 182-193).

Thesis (Ph. D.)--Georgia State University, 2008. / Title from title page (Digital Archive@GSU, viewed July 13, 2010) Philo A. Hutcheson, committee chair; Deron Boyles, Sheryl Gowen, Wayne J. Urban, committee members. Includes bibliographical references (p. 197-208).

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In the New Testament and in the early church fathers’ writings, the Son is understood to be ontologically equal to the Father and subordinate to him. Whether understood as ingenerate-generate, sender-sent, commanded-obedient, subordination shows the distinction between the Father and Son. As seen in church history, minimizing these distinctions can lead to modalism and pressing them too far leads to Arianism. In the Bible, obedience or subordination does not mean ontologically inferior. Rather, obedience results from faith and love. Although some fathers connected obedience to Christ’s humanity, they were doing so while rejecting the Arian argument that the Son’s obedience meant he was ontologically inferior. They affirmed the voluntary obedience of the Son as an expression of his love for the Father and rejected any sense of coercion or determinism. The doctrine of the eternal generation of the Son from the Father’s ousia held together the equality and subordination of the Son to the Father. Beginning with Christ’s atoning work rather than metaphysics, P. T. Forsyth and Jürgen Moltmann believe that the Son’s obedience is crucial for the atonement to be the free act of grace of the Sovereign God. Because of this, the Son’s obedience must be divine, and thus eternal. Otherwise, the obedience would be from Christ’s humanity, and humanity would contribute in inappropriate ways to the atonement. They also believe that subordination, obedience, humility, and servanthood complete the understanding of divine love. The unity provided by the same divine love is expressed according to the particularity of the Person. In the Trinitarian relationship, the Son’s eternal obedience is his free response to the Father. Here subordination is not oppression, but perfect love freely given to the perfect Lover. This fuller conception of divine love that a proper emphasis on obedience affords has great potential to help Trinitarain theology contribute to the elimination of oppression and the improvement of human relationships and to do so in a manner consistent with the biblical witness.

Syftet med denna studie är att undersöka, beskriva och analysera musiklärares syn på sitt arbete med gruppdynamik i ensembleundervisning inom olika musikgenrer. Metoden som har använts för att uppnå detta är kvalitativa intervjuer enligt hermeneutisk metod samt analyser. Analyserna utgår från teoretiska perspektiv hämtade från Lewin, Forsyth och Blumer och används för att definiera informanternas syn på ensembler samt beskriva hur olika faktorer påverkar varandra när det gäller dynamik i grupper. Resultatet handlar om hur informanterna definierar grupperna de leder och därigenom vad de anser skapar en grupp. Det handlar även om vilken energi som finns i en grupp, hur informanterna går till väga för att fånga gruppen i stunden samt varför de anser det vara viktigt och hur gruppers sammansättning påverkar gruppdynamiken och lärandesituationen. Sammanfattningen av analysen genom Lewins formel gav bland annat att energin i grupper har en framträdande roll för informanterna, till exempel hur någon(-s) energi påverkar annan(-s) energi. Lärare och elevers dagsform gör att de påverkar på olika sätt samt är olika mycket mottagliga, och att det aldrig går att förutse hur en grupplektion kommer att bli. Analysen genom Lewins formel visar också i informanternas svar att ensemblen är beroende av sammansättningen av elever, vilka elever som kom just den dagen, och vad de varit med om. Lärarens jobb är att kunna hantera situationen i stunden och vara beredd på föränderligheten. / The purpose of this study is to explore, describe and analyze the views of music teachers and their work with group dynamics in student ensembles in various musical genres. The applied method in this study is qualitative interviews according to phenomenological methodology and analysis. The theoretical perspectives are taken from Lewin, Forsyth and Blumer, and are used to define the perspectives of the informants regarding ensembles and how they affect each other regarding group dynamics. The result appertains to how the informants define the groups they are leading, and thus what they consider creates a group. It is also about the energy contained in a group, how the informants are capturing the group at a particular moment and why they believe this is important and how the make-up of a group affects the group dynamics and the learning situation. The summary of the analysis by Lewin's formula states that the energy of the groups have a prominent role for the informants, such as how some/someone’s energy affects another/another’s energy. The emotional state of teachers and students make an impact in different ways and are also affected in various ways, and that it is impossible to predict how a group lesson will be. The analysis by Lewin's formula related to the result also indicates that the ensemble depends on the composition of students. Which students who came that day, and in which mental state they are. The teacher's duty is to handle the situation at hand, and be prepared for the unexpected.

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This thesis resulted in the development of robust chironomid-based transfer-functions for February mean air temperature and the concentration of total nitrogen (TN) in lake-water. The New Zealand transfer-functions for both variables compare favourably with chironomid-based transfer-functions for equivalent variables from elsewhere in the world, and diatom-based transfer-functions for nutrients and lake production from New Zealand. The application of the temperature and TN transfer-functions provided insight into New Zealand climate conditions during the last glacial and served as validation for the reconstructions. Chironomid-based Temperature reconstructions from lake silts preserved in the banks of Lyndon Stream indicate a maximum cooling of ca 4 ℃ between 26.6 and 24.5 ka BP, which is consistent with estimates based on beetles and plant macrofossils. A cooling of 4 ℃ is insufficient to explain the lack of canopy tree pollen in many New Zealand pollen records at this time. Other environmental parameters additional to temperature may have limited the expansion forest cover. The chironomid-based TN reconstructions infer a trend of rapidly deteriorating water-quality in a small doline in north-west Nelson, in the South Island of New Zealand following deforestation immediately surrounding the lake ca. 1970 AD. The overall trend and timing of eutrophication inferred from the chironomids was consistent with other biological proxies and actual observations of changes in lake water quality. The chironomid-based transfer-functions provide a valuable new tool for the study of longterm climate variability and improving our understanding of the response of aquatic ecosystems to long-term natural and human induced environmental change in New Zealand lakes. I have identified some possibilities for future research which should improve the performance of these transfer-functions. The improvement of the chironomid taxonomy and the expansion of the training set should be the highest priorities.