This dissertation presents the first thorough study of Charles Leslie's political and theological writings. During his career as a pamphleteer and journalist, Leslie wrote against whigs, disserters, freethinkers and latitudinarians. These groups, he believed, had conspired to bring about England's rebellion against legitimate authority in both church and state. Leslie attempted to demonstrate the veracity of the scriptual record and to argue that legitimate government must be deduced from the divine model set down there. In the process, he become his generation's most vigorous opponent of whig political thought and offered the first detailed criticism of John Locke's theory of government. Throughout the thesis the theological aspect of post-revolutionary politics and political thought has been emphasised. Leslie derived his theory of monarchical government from his theory of episcopal government. Freeing the church of England from secular control was his fundamental goal, and a restoration of the Stuarts--who had promised to give up certain prerogatives in the area of ecclesiastical affairs--was a first step towards such a reform of the church. None of the scholars who have noticed Leslie's writings in the past few years have been concerned with his emphasis upon theological questions and the proper relationship of church and state. Historians of jacobitism have not considered what a Stuart restoration would have meant for the church of England. A close examination of Charles Leslie's career and writings helps to clarify both the motives and the goals of that small group of English churchmen of which he was a leading member. / Thesis / Doctor of Philosophy (PhD)

Thesis (D. Min.)--Ashland Theological Seminary, 2008. / Abstract . Description based on microfiche version record. Includes bibliographical references (leaves 174-180).

Thesis (D. Min.)--Covenant Theological Seminary, 1999. / Abstract. Includes bibliographical references (leaves 143-155).

Thesis (D. Min.)--Covenant Theological Seminary, 1999. / Abstract. Includes bibliographical references (leaves 143-155).

Thesis (D. Min.)--Covenant Theological Seminary, 1999. / Abstract. Includes bibliographical references (leaves 143-155).

In the mid seventeenth century, Thomas Traherne claimed human beings must retire into creation in order to fully know the virtues, including goodness, peaceableness and care. In this thesis I review Traherne's moral theory in light of recently discovered manuscripts of his work. For Traherne, because God's Divine goodness is the efficient cause of creation, creatures are naturally good. He uses Paracelsian optic and atomic theories to indicate how creatures communicate their goodness to one another. By retiring among creatures in their natural place, he argues that persons create a relational theatre in which they develop their capacity to sense creaturely communication. In this 'communion' persons perceive their mutual 'interest' with creatures in the relational nexus of creation. This knowledge provides motivation for 'blessed operations' of care for persons and creation. Because the human relationship to other creatures is morally significant, retiring among creation is a critical part of Christian moral formation. For Traherne this sensual engagement with a relational creation is necessary in the moral formation of children, who apprehend nature with their senses. Their innate wonder equips them to form their moral identity in relationship to a peaceable, caring creation. Traherne's account of the role of nature in moral development raises significant pedagogical questions in an age when scientific knowledge and the senses were increasingly disassociated from moral reasoning. For Traherne an education that denies the role of the senses in moral formation 'murders' the child by distracting her attention from the virtues of peace and mutuality that are present in creation. In conversation with phenomenologist Maurice Merleau-Ponty, child psychologists Colwyn Trevarthen and Darcia Narvaez, and educational philosophers David Carr and Carol Gilligan, this thesis demonstrates the contemporary significance of Traherne's claims. Through the wonder of play, contact with the natural environment helps children develop an 'ecological' identity based on their relationship to other creatures. The perception of care in these early relationships is the basis for forming an inter-subjective moral identity and the virtues of care. Many 'care' ethicists and psychologists emphasize the early experiences of care taking. Environmental educators emphasize the caring relationship to creation. Hence they give substance to Traherne's claim that play, wonder and a sensory relationship with other creatures at an early age contribute to the formation of moral identity. Traherne's ideas also have pedagogical implications for theories of Christian moral formation. Theologians and ethicists, such as Rowan Williams, Michael Northcott and John Inge, have suggested place-based programmes of moral formation are needed in the parish context. This thesis demonstrates that Traherne's moral theory provides a rationale for understanding the theological significance of a child's natural wonder and the need for its cultivation in programmes of Christian education. A relationship to the local ecology of the parish can help a child perceive the care of creation, and play a proformative role in developing a moral identity in relationship to a caring Creator.

In this thesis, I will examine various methods of argument used for and against euthanasia by Christian, Islamic and secular ethicists. Overall, this is intended to examine the role of faith-specific or tradition-specific assumptions and sources in shaping the stance on euthanasia that is taken by certain Western Christian thinkers and scholars in Islamic Medical Ethics. Following an initial overview of some of the central concerns of the thesis in the introduction (Chapter I), I will look at a range of select Western Christian perspectives (Chapter II) and certain Western and Eastern Islamic perspectives (Chapter III) on euthanasia. In these chapters, I will investigate how various sources are used by particular Western Christian and Islamic scholars to formulate their perspective for or against euthanasia. In Chapter IV, I will compare the approaches of these Western Christian and Islamic ethicists to determine points of overlap and distinction. Based on this comparison, it may be contended that the Western Christian literature on euthanasia is in some respects more developed than the Islamic literature. Chapter V will take account of some of the types of argument that are found in the Christian literature but for which there is at present no fully developed counterpart in Sunni Islamic literature. For example, the notion of respecting the elderly, as it specifically relates to opposing euthanasia, is discussed in the Western Christian ethics literature reviewed, but is not considered at least in Islamic Medical Ethics sources examined in this thesis. On this basis, Chapter V will offer an expanded Western Sunni Islamic perspective on euthanasia, which engages with strategies of argument drawn from the Western Christian literature, so providing a contribution to the literature in the developing discipline of Islamic medical ethics. The conclusion to the study will identify the possibilities and nature of dialogue on this issue between faiths, and between monotheistic and other ethical perspectives. So a secondary objective is to examine the possibility of convergence of thought among Christians and Muslims not just on medical ethical issues, but on a range of further issues from a Western point-of-view. In this way, the thesis also aims to make a broader contribution to interfaith dialogue as well as the study of method in ethics directed toward a Western audience.

The small cemetery is all that remains ofthe Snow Kirk! in Old Aberdeen. The church itself fell into ruin in the eighteenth century having been used bythe Catholic community since the Reformation? The churchyard, however, continued to be used ' for Catholic burials into the twentieth century. Two wall plaques record the burial there ofthe brothers, John and James Sharp both priests who had worked on the mission in Scotland for many years? The funeral monuments attest to their piety and in John's case state that he hadbeen educated at the colleges at Scalan in Upper Glenlivet and Valhido'lid in Spain.4 Praise follows for his great learning and for his personal culture and manners:s the implicatIOn being that he owed these qualities to .. his education at the colleges. It is particularly charming that,the epitaph pll\~es equal emphasis on learning and urbanity. He had been trained at a Scots College abroad in the penal times when it was illegal to receive such an education in Scotland. While his . . memorial tablet commemorates his achievements the majority of Scots Catholics who attended the colleges abroad during the penal times have gone unrecorded.6 This dissertation will attempt to identify those students who through their contributions to cultural life of Scotland and elsewhere deserve greater academic attention. Historians have written on aspects of Catholic history during these times. Alphons Bellesheim7 , J F S Gordon8 and William Forbes-Leith9 have produced histories ofthe Catho~.ic Church in Scotland. Their accounts, though ofgreat value, are more than a century old with consequent short-comings. Bellesheim, the German historian, wrote his four volumes on the history ofthe Church in Scotland from the earliest times. Volume 4 deals with post-Reformation history and concentrates on missionary work, particularly that of the Jesuits, in Scotland. The style is anecdotal and his approach is hagiographical. Gordon wrote his history in anticipation of the reestablishment ofthe Scottish hierarchy in 1878. The main part of his text is devoted to ', supporting this and the Penal Times are covered only in an extensive foreword in which he attempts a broad sweep ofthe subject and like Bellesheim relies heavily on unreferenced source material. Both ofForbes-Leith's major works are heavily dependent on the accounts ofthe troubles of Catholic individuals from the late sixteenth to the eighteenth century. In nature they are family histories dominated by a small number ofnorthern families including:tJordon, Forbes and Leith. In all these histories passing reference is made to the Scots colleges abroad but no asse~~mentof their impact is attempted. More recently Mark DilworthlO , Maurice Taylorll and Brian M Halloranl2 have produced histories of individual Scots colleges and an anthology ofessays on the Pontifical Scots College in Rome was produced to' celebrate its 400th anniversary.13 The Innes Review continues to produce scholarly articles on many aspects of Scottish CathoIicism.14 However, the vast majority ofthese accounts are focused exclusively on religious matters as is unsurprising since almost all ofthe historians involved are ordained priests, secular and regular, and therefore writing from a professional or vocational perspective. IS The impact ofthe Scots Catholic colleges in Europe during ,' this period has not yet been addressed as a whole, either in terms ofsecular history or ofthe wider influence ofthe alumni ofthe colleges. This dissertation has two foci. The first is a statistical analysis ofthe prosopographical information contained in the college registers ofstudents. Together with other archival material this gives a view ofpatterns of attendance and trends sustained over time. The main details covered with regard to the students are age, family background (social and occupational), geographical origin and relationships with wider Catholic and Scottish networks. This is all original work based on primary sources.16 The last comprehensive review ofthis college material was organised by P J Anderson17 more than a century ago and consisted ofthe assembly ofprimary material without translation or analysis. More recent attempts at prosopography have been those ofHalloran (a partial reconstruction ofthe missing Paris college records) . and Dilworth (a listing ofthe known members ofthe Wiirzburg Schottenkloster). In neither case was any analysis ofthe data attempted. My data base ofstudents was produced after rigorous examination or re-examination of original college archival material surviving in Scotland and on the continent. Wherever possible corroborative cross referencing was made with other archives - particularly those ofthe Society of Jesus18 and the Congregation ofPropaganth'FideJ9 in Rome - and therefore represents a significant advance on any earlier work attempted in the field.• , A second focus ofthe dissertation is on the cultural impact that the colleges achieved through their alumni. In the compass of a doctoral dissertation it is simply impossible to give a full account of the cultural or political activities ofso many individuals active over such a geographical area and a span ofcenturies. The overview attempted is only indicative ofthe scope and degree of influence achieved and in no way intended to be comprehensive or definitive. It is supported quantitatively, however, by the statistical analysis ofthe data base which establishes the minimum numbers of Scottish alumni active in various fields such as the Church, military and state service, commerce, academic research, humanities, art and architecture A number ofthe most famous students ofthe colleges have been evaluated .already as contributors to their own field of endeavour either in biographies21 or within general histories.22 In each case they have been treated as individuals with little suggestion that they belonged to a corpus ofalumni that benefited from the unique privileges which attendance at a Scots college conferred. This omission becomes more regrettable when an assessment is made ofthe other students ofthe colleges in more than two centuries who have escaped the attention of historians or have received only the most peremptory ofaccounts. In a preliminary way this dissertation attempts to sketch some ofthe connections which emerge when these individuals are viewed in context. Again the constraints of space have limited the background which I have been able to provide. What is offered is inte.tfded only to aid the reader in having some .A sense ofthe world in which the Scots alumni existed. It is in .no way . primar;:.to the dissertation or fundamental to its purpose or claims. In my researches I have had access to a number of archives of primary materials. As well as those ofthe Jesuits and Propaganda Fide already mentioned were the MadridlValladolid College (now in Salamanca) and the Roman College: also the Archivio Segreto Vaticano and Biblioteca Apostolica Vaticana were examined for relevant material. The University of WUrzburg kindly allowed me access to surviving manuscripts from that city's Schottenkloster. I have made extensive use ofthe Scottish Catholic Archives in Edinburgh and found valuable material in the Special Collections ofthe University ofAberdeen and in the City ofAberdeen's archives.. ,. The methodology which I have adopted in constructing this dissertation is to have discussed in order the following: the founding ofthe colleges; the basis oftheir academic success; the numbers and backgrounds ofstudents who attended; their contributions to the Catholic mission in Scotland; further contributions to the wider Catholic Church; those alumni who took up significant positions in Military or State service; those who were prominent in scholarly or academic life; and those noted for scientific, business or.artistic excellence. In all cases, where relevant, statistical analysis ofthe data base has been used to support any conclusions drawn. One more point requires to be made in this preface: to declare my personal viewpoint. By confession I am a Catholic, Scottish but ofIrish ancestry. This has driven much ofmy interest in this research but I have striven to avoid it colouring my objectivity. I sta~ed the research in a state of almost complete ignorance and was driven by curiosity which only intensified the more I learned. If! have weighed evidence more lightly or exaggerated outcomes more than a totally objective commentator from a wholly secular background might have done then in my defence I might claim that I have done no more than partially to rectify the imbalance shown by past historians in their almost total neglect or denial ofthe substantial contributions to cultural developments achieved by the Scots Colleges abroad.

This study gives a historical analysis of the life and career of John F. Walvoord. He has served Dallas Theological Seminary for over fifty years in various capacities. The process of gathering information included a review of literature, a review of the institutional records of the Seminary, and a systematic search of the Archives, providing a chronological history of personal correspondence from the Office of the President from 1924 through 1954. An interviewing process concluded the study and served as the means of evaluation and review.

Chapter 1 introduces the significance of theological anthropology in counseling for theological coherency. Specifically, I discuss the anthropological issues of the spiritual nature and sin and their implications for what I call theo-anthropological holism. The epistemology of the three counseling models is summarized to establish background context in examining their anthropology in chapters 2 through 4. Chapter 2 highlights the anthropological framework of Christian psychology. Specifically, it examines Eric Johnson’s structural anthropological framework and Robert Roberts’ emphasis on virtues for an understanding of their holistic approaches to anthropology. Their views on personal responsibility and sin shapes their understanding of the spiritual nature. Chapter 3 reveals a distinct form of anthropological dualism between the spiritual and psychological nature in integrationist counseling. The psychological nature is emphasized based on at least three factors: (1) a narrow view of the spiritual nature, (2) a priority on psychological healing, and (3) the view on personal responsibility and sin. Chapter 4 explains why biblical counselors argue for the sufficiency of Scripture from an anthropological perspective. Based on the biblical view of the heart, biblical counselors view the spiritual and psychological natures as a part of the heart. Their view of the heart also shapes their view of sin and the holistic nature of sanctification. Chapter 5 evaluates the key anthropological themes from the three counseling models based on the structural, functional, and relational aspects of the image of God. I describe a covenantal schema as a holistic approach that supports theo-anthropological holism. A covenantal schema is appealing for its coherency with theological anthropology and emphasis on a relationship with God for spiritual renewal. Chapter 6 concludes the dissertation by summarizing my research findings and offering future areas of research. I also present a case study with “Jake”, based on a covenantal schema to highlight key components and contrast it with the other three counseling models.