The central issue in this study is the question of how insight into the relation between faith and science in the philosophy of CA van Peursen can contribute to the wide ranging faith-science debate in contemporary thought. The study is contextualized by asking how the resultant insight into the relation between faith and science can be brought to bear on the notion of a "Christian science" as it has developed within a specific philosophical tradition. It is argued that CA van Peursen's philosophy relies on the basic distinction between thought and reality, and more specifically, the interrelation between the two. Van Peursen utilizes a broad definition of rationality as networks of symbols with which human consciousness works, in order to facilitate an appropriate response to the challenges of its surroundings. At this point Van Peursen also makes use of the notion of "narrative" to emphasize the dynamic character of the symbolic networks that exist. Objective reality and subjective rationality can never be separated, but they are attuned to each other, and the one should, as it where, be "read off' against the other. A typology of the faith-science debate, that is developed in the initial stages of the study, is subsequently used as a heuristic instrument to draw out the implications of Van Peursen's philosophy for the question regarding the relation between faith and science. It is argued that Van Peursen's thought is consistently non-reductionist, in the sense that he grants both faith and science their own integrity. Faith and science are not equal, however. Faith constitutes a much broader, more immediate and concrete reaction to the challenges of reality than science does. Science strives towards objectivity and abstraction, and therein lies it's power, but it nevertheless always remains bound to the real world of everyday experience. Science therefore has a "relational autonomy". The insights gained into the relation between faith and science problematizes the idea of a separate Christian science that is construed as being antithetical to so called secular science. The notion of Christian science can be salvaged along two ways: Christian science may be seen as a commitment to good science, and it may be seen as a dialogue between the narratives of western science and Christian faith. / Thesis (M.A. (Philosophy))--North-West University, Potchefstroom Campus, 2004.

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2005. / Includes bibliographical references (leaves 122-131).

Thesis (doctoral)--Universität Erlangen.

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 143-147).

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 143-147).

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 122-131).

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1986. / Includes bibliographical references (leaves 69-71).

Entrepreneurs tend to have emotional fluctuations in entrepreneurial process because of the incredible uncertainties embedded in the process (Judge and Douglas, 2013). The negative emotions such as stress, fear of failure and hopelessness may arouse and exert detrimental effects on entrepreneurs. Besides, there are also positive EEs (entrepreneurial emotions) such as satisfaction, passion, hopefulness and self-assurance. The relation between faith and EEs has been indicated in some research works (e.g. Bellu and Fiume, 2007; Tombaugh et al., 2011). With a further literature review, we found the gap between the two fields- FAW (faith at work) and EEs.  Accordingly, we came up with our research purpose which is to explore the influence of faith on EEs at the individual level.  In order to fulfill the research purpose, a qualitative study based on abduction is conducted. Empirical data is collected from seven entrepreneurs from Sweden in the form of semi-structured interviews. Bycombining the Four E’s model – four integrated dimensions of faith manifestation with seven identified EEs from the literature, the empirical research is conducted.           Our empirical findings confirmed the theories, and additional findings are acquired regarding EEs. The outcome indicates the positive impact of faith on EEs. More specifically, faith orientation in entrepreneurial process does not only promote positive emotions such as satisfaction, passion and altruistic love, but also helps overcome the negative emotions such as stress, fear of failure and doubts or withdraw their negative effects. It comes to the conclusion that faith-oriented entrepreneurs tend to have a stable state of their emotions during entrepreneurial process.

This study is a work of Practical Theology aiming to create an interpretative paradigm within which to evaluate faith brands theologically and identify whether faith brands are problematic or beneficial to Christian faith. The research used qualitative research techniques – five focus groups drawn from a church in the East Midlands, triangulated with interviews with practitioners in both marketing and ministry, and documentary analysis of faith brands. An element of comparison was possible between focus groups by grouping those church members who self-identified as “charismatic/evangelical” into three groups and examining how the data generated in those groups compared with the other two groups, drawn from a more “central Anglican” tradition. The importance of relationships and the motif of the faith being a journey and a process are validated by the data. Some of the problematic issues that faith brands raise for Christian faith – including challenges of ecclesiology, and the risk of a reductionist approach to faith – are considered both from the perspective of faith brands (such as the Alpha course) which might be considered as “McDonaldising” the faith, as well as the perspective of more “localized” faith brands, embodied within the “Fresh Expressions” movement. The results suggest that whilst faith brands do pose risks for Christian faith – including the danger of reductionism, or challenges to traditional ecclesiology - they can also be beneficial where they are utilized in ways that are sensitive to the context in which individuals are relating to them. This PhD makes an original contribution to knowledge through by exploring in detail the impact of faith branding upon some members of East Midlands Churches, in itself an original focus of study. It also makes an original contribution by utilising the insights of Rational Choice Theory to interrogate the data and extends the field of Practical Theology in also beginning to develop a constructive theology of branding. Tracing the contours of an emerging theology of branding, the Apostle Paul’s contextual missionary flexibility is noted alongside an acknowledgement that creation is both fallen, and yet also nevertheless pregnant with goodness and grace. It is suggested (through drawing on insights in the work of Cavanaugh) that faith brands can be located comfortably within an Augustinian framework with respect to notions of choice and desire. Within a theological evaluation, faith brands could be seen to offer a way of seeking to influence the will towards to God – and as such, offer a counterpoint to consumer brands, because they are a means to what is understood theologically to be a true end (God), whereas in consumerism, the end is simply to continue desiring to buy. Finally, the notion of the missio Dei and Bosch & Sherry’s theology of the work of the Holy Spirit are offered as ways of understanding of how God works through human culture and human creativity.

This analysis utilizes political discourse analysis and deixis to examine how presidential remarks at the National Prayer Breakfasts have entrenched faith in American national identity.