The original aim of this thesis was to be a consideration of the North African writer's use and interpretation of Scriptural texts in which a change in exegesis could be detected after he became involved in the New Prophecy. From this analysis, I hoped to draw some useful conclusions. However, I soon realised that the task in hand was not such a simple one as at first appeared, for a number of reasons. First of all, investigation into the origins and nature of the movement led me to realise that adherence to any movement which is centred on the activity of the Spirit cannot be easily rationalised and compartmentalised. It must often be preceded by a period of questioning in which old values and beliefs are re-assessed. Tertullian's adherence to the movement must be seen, not as a specific event, but as a gradual progression. No clear-cut division can be drawn at which a definite change in his use and interpretation of Scripture can be detected. His ideas were constantly being formed, modified, and even reversed, as his sympathies towards the next movement grew. Secondly, a separation of key texts in order to note a change in their usage is no, in itself, a valid approach. Only by a consideration of such texts in relation to specific theological and practical issues can a development in Tertullian's thought be legitimately and convincingly traced. Allowance must be made also for the fact that the New Prophecy which Tertullian made his own may have differed in both form and content from that which had existed originally in the East, several decades earlier. A third point to be noticed is that Tertullian's use of Scripture is governed by a variety of exegetical principles and influences. These must be considered also. In this connection, it must be emphasised that Tertullian was a man of his own age and place. His education in rhetoric, law, and philosophy cannot fail to have influenced his outlook. Fourthly, Tertullian's dependence on Scripture must be weighed against the other supports which he uses to confirm his argumentation. His sympathy towards the New Prophecy would certainly offer help, and possibly hindrance, to this task. Finally, in order to make a valid assessment of the development in his thought in relation to Scripture, it is impossible to study his writing in isolation. Only a careful comparison with the writings of his predecessors and contemporaries will provide an assessment of his originality. It is therefore the revised aim of this thesis to take into consideration the above points, and to draw up a detailed analysis of the resulting information. The thesis takes the form of a close examination of Tertullian's use of Scripture in the context of various dogmatic and practical issues, which were to become of increasing importance in his later life. A comparison of these texts will reveal some interesting developments, and will allow an assessment of his originality to be made. The literature on Tertullian's interpretation of Scripture is limited to several works, which, in the main do not pay great attention to the development of his thought in this matter. Where the development is considered, it is frequently fragmentary. I hope that this thesis will go beyond any work hitherto produced.

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The thesis is an exploration and assessment of the missiological writings of Bishop Lesslie Newbigin following his return to Britain in 1974. It begins by setting out the context of his subsequent work as being one of cultural transition from modernity to postmodernity, and draws missiological implications from this evolution. Against this background, it is the original thrust of this thesis that the work of Michael Polanyi provides the indispensable hermeneutical key with which to unlock Newbigin's thinking, both in its philosophical and missiological dimensions. The contours of this indebtedness are explored in detail, and the implications for Newbigin's work in the context of both modernity and postmodernity are examined. Polanyi's thought is shown to contribute positive and constructive elements to Newbigin's work, enabling him to engage with the need for cultural renewal upon fresh epistemological grounds, to challenge modernity's preoccupation with 'reason' as the only grounds for certainty, and to recall the Church to a renewed confidence in the gospel by emphasising its fiduciary foundations. Moreover, Polanyi's influence is also shown to strengthen Newbigin"s credentials as a 'postmodern' missiologist. The thesis proceeds to argue that Polanyi's influence also provides the key to understanding Newbigin's philosophical and missiological shortcomings. Two of these are developed in detail. Firstly, the importation of Polanyi's liberal existential approach to epistemological method is shown to work against Newbigin's more robust revelational methodology. Secondly. Polanyi's influence is shown to contribute to Newbigin's ultimately confusing exposition of his programme of 'public' truth. The thesis critiques this element of Newbigin's programme and shows that it founders upon the importation of a secular Polanyian notion of 'dogma' into Newbigin's overtly theological and missiological framework. The thesis concludes by assessing Newbigin's contribution to cultural critique and mission and suggests lines of enquiry in the light of his work.

The Thesis is an attempt to explicate Gregory of Nyssa's mystical anthropology in one of his most mature of mystical writings, the Homilies to the Song of Songs. Gregory's mystical anthropology draws its basis from his philosophical anthropology, and explores the implication of the nature and destiny of man in terms of the concept of divinisation or the transformation of human nature by the indwelling Christ. Gregory utilises the neo-Platonic concept of the ascent of the soul to its original perfection, but transforms this concept by the biblical doctrine of Grace and Incarnation. Holding to the unbridgeable gulf between the Created and the Uncreated, Gregory proposes the abandonment of all senses and entrance into the darkness where God ist and he postulates the divinisation of human nature without end based on that unbridgeable gulf. Gregory's philosophical anthropology would be incomplete without his mystical anthropology. The divinisation of human nature does not imply an idiosyncratic idea of the soul in flight, "from the alone to the Alone". The soul, as Gregory understands it, is firmly attached to its ecclesiastical community, where it has its space-time existence in a life of imitating its Lord in his love for mankind. Its destiny is ultimately linked with the destiny of the body of Christ, the Church. Gregory's concept is then compared with Origen's, whose ideas are said to have the most influence on Gregory's. Analysis shows that there are extrapolations of Origen's theology in Gregory's, but there are obvious discontinuities. The fact of the Incarnation is stressed by both writers, but the soul in Origen seems to pass beyond faith in the Incarnation in its ascent to God into the light of the full knowledge of God; whereas Gregory places his theology on the faith of the Incarnation throughout the soul's ascent, not into increasing light, but into increasing darkness where God is. An illustration of Gregorys mystical anthropology can be detected in his other writing, the Life of Macrina, where he describes his sister using the familiar imageries from the Song of Songs i. e. virgin, bride, Thecla, refining gold and guidance to her ascetic community. Her ascent in perfection is also described in the language of the doctrine of Epektasis. Gregory seems to see in Macrina a real life paradigm for his mystical anthropology.

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Thesis (Th. M.)--Capital Bible Seminary, 1988. / Includes bibliographical references (leaves 64-70).

Thesis (M.C.S.)--Regent College, 1988. / Abstract. Vita. Includes bibliographical references (leaves 136-142).

Thesis (Th. M.)--Grand Rapids Baptist Seminary, 1988. / Includes bibliographical references (leaves 72-86).

Thesis (Th. M.)--Calvin Theological Seminary, 1987. / Includes bibliographical references (leaves 141-145).