Dissertations / Theses on the topic 'Contributions in the doctrine of repentance'

L’essor théorique de l’arbitrage international observé dans les dernières décennies n’a pas toujours été accompagné par le développement d’instruments d’application de ses représentations conceptuelles. L’idée d’un ordre juridique arbitral détaché des ordres étatiques est défendue dans un souci de systématisation théorique du problème plutôt que de résolution pratique du litige entre les parties. En même temps, la justice choisit de s’intéresser plutôt à la solution de l’ordre qu’à celle de l’équité. Nous proposons alors d’examiner les principales distorsions résultant de l’intervention étatique dans l’arbitrage international à partir de cette perspective, soit-elles relatives à la convention (comme les mesures provisoires et référés étatiques ou les contestations de la clause compromissoire), soit-elles relatives à la sentence, spécialement autour de l’exequatur des sentences annulées. Nous présentons la litispendance, les anti-suit injunctions, la res judicata et les tentatives de dialogue entre les différents fors comme des instruments aptes au contrôle de ses déviances, lesquels sont encore trop limités par un raisonnement d’application généralisant, déductif et amoral, fondé sur la méthode du droit international privé, qui n’a plus sa place dans l’arbitrage international. Face à ces distorsions, nous proposons alors la doctrine de l’abus de droit pour permettre un retour vers l’intérêt des parties dans l’arbitrage international. Sans négliger l’importance du « droit », correspondant aux représentations théoriques de l’arbitrage international, cette notion peut néanmoins en saisir les « abus ». La doctrine de l’abus apporte alors une conception matérielle, flexible et finaliste aux mécanismes de contrôle de l’arbitrage international. On ne parlera alors plus de distorsions de l’ordre juridique arbitral, mais d’abus de l’ordre juridique arbitral
The academic success of international arbitration in the last decades has not always been followed by the consequent development of concrete instrument for its practical applications. The concept of an arbitral legal order detached from national legal systems is defended by doctrine not so much as an useful instrument for practical case resolution, but firstly as a problem of raising a logic and coherent legal scheme. We propose to analyze the main distortions caused by the conflict between this theoretical perspective of an autonomous legal order and the practical matters involved in the pragmatic courts intervention in international arbitration, either relating to the arbitral convention (provisional measures, violation of the arbitration clause) or to the arbitral award, specifically regarding the problem of recognizing annulled awards. We present lis pendens, anti-suit injunctions, res judicata and the efforts of dialogue between jurisdictions judging the sentence regularity as the main instruments contributing to a dialogue, and thus, as instruments to control its possible distortions. However, those mechanisms are deployed through a reasoning that is still too generic, amoral and based in principles of private international law, in a state-centered perspective that cannot serve the international arbitration scheme today. From this finding, we suggest the abuse of rights doctrine as a group of different objectives and subjective standards allowing implementing those mechanisms to control international arbitration in a much more appropriate way, considering its autonomous and material characteristics, embodied in the doctrinal pursuit of an arbitral legal order. This doctrine brings a more flexible, material and finalistic perspective to the international arbitration instruments, approaching the parties interests and leaving a purely conflictual method which is not anymore appropriate in this field. There will be not anymore only distortions of an arbitral legal order, but abuses of that same arbitral legal order

This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.

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.

This thesis comprises a re-evaluation of the feminist theological critique, as given by Valerie Saiving, Judith Plaskow, Daphne Hampson and Susan Nelson Dunfee, of Reinhold Niebuhr's doctrine of sin. The re-evaluation proceeds from a contextual interpretation of Niebuhr's theology in general and a contextual reading of his doctrine of sin in particular. My argument is that Niebuhr is deliberately and consistently a contextual theologian. I locate his contextual methodology in the open-ended approach of Christian realism.
The feminist critique is based on the assumption that Niebuhr universally defines the primary sin as pride. It is argued that pride is in fact a distinctly male characteristic, and, while quite plausibly the primary sin for men, is clearly not the primary sin for women. Niebuhr is guilty, that is, of confusing male reality with human reality in the doctrine. Saiving and Plaskow then develop a definition of women's sin which they correspond with Niebuhr's sin of sensuality. This type of sin, rather than being self-aggrandizing, is characterized by inordinate and destructive self-effacement. Their subsidiary argument is that Niebuhr erroneously treats sensuality, which should be equal but opposite to pride, as a secondary form of sin.
My argument in this thesis is that the critique rests on a mistaken assumption about the universality of Niebuhr's claim. His concerns were with the powerful. The contextual claim that pride is the primary form of sin in those who are empowered is being mistaken for a claim that pride is the primary sin for all people, regardless of gender or context. My subsidiary argument is that the correlation of women's sin with Niebuhr's understanding of sensuality is mistaken. What the feminists refer to as women's sin is in fact not sin at all for Niebuhr but evidence of injustice. (Abstract shortened by UMI.)

The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.

The purpose of this thesis is to delineate the theological shifts that occurred in Wesley's post-Aldersgate soteriology. To realize this purpose, three distinct soteriological shifts in his thought will be examined. These shifts involve changes in how he understood the following: the conditions of redemption, the state of humanity and the scope of salvation. Through an examination of these shifts, three distinct phases (early, middle and late) were detected. In the early phase there appears to be a distinct Reformed bias; fallen human beings are totally depraved and can be redeemed only through explicit faith in Christ's atonement. In the two subsequent phases, an increasing emphasis is given to Arminian distinctives. Particular emphasis is given to the Arminian understanding of prevenient grace. In the middle phase, the Reformed and Arminian elements appear to co-exist within the same soteriological framework--reconciled through a tenuous and at times tortuous dialectic. This dialectic seems to crumble in the late phase. The Reformed elements are quietly dismissed; the Arminian elements dominate.

Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church.
Dissertation (MA (Theology))--University of Pretoria, 2007.
Dogmatics and Christian Ethics
unrestricted

This thesis offers a constructive account of the doctrine of divine simplicity in Christian theology. In its methodology, the thesis aims to present this divine perfection as an implicate of the scriptural portrayal of God, to draw upon the insights and conceptual resources of Thomas Aquinas and various Reformed orthodox theologians, and to respond to some objections to divine simplicity. The focus on exegetical elaboration of biblical teaching and the use of Thomas and the Reformed orthodox distinguish this work from a number of recent accounts of God in both systematic theology and analytic philosophy. The case for God's simplicity is made by examining God's singularity, aseity, immutability, infinity, and act of creation in Holy Scripture and then tracing the ways in which these descriptions of God imply that he is (negatively) not composed of parts. Rather, he is (positively) actus purus and really identical with his own essence, existence, and attributes, each of which is identical with the whole being of the triune God considered under some aspect. In light of the constructive work, this study then addresses the three most pressing objections to divine simplicity: (1) that it denigrates God's revelation of his many attributes in the economy; (2) that it eliminates God's freedom in creating the world and acting in history; and (3) that it does not cohere with the doctrine of the Trinity.

Repentance is the first message of Jesus Christ, but the doctrine of repentance has been corrupted by the legalistic-penance doctrine of the Roman Catholic Church, Arminianism, and synergism. The desire for the restoration of true repentance was the cause of the Reformation and Reformed theology has tried to build true repentance in soteriology. Calvin’s doctrine of repentance is balanced between subjectivity and objectivity, and repentance is a requisite element of salvation. Calvin made a connection between repentance and Practicus Syllogismus to emphasise the necessity of good works in salvation. K. Barth’s doctrine of repentance, which sees repentance as being the work of God alone, can be defined as forensic repentance. Genuine repentance only takes place in Christ. Christians can participate in the repentance of Christ, which then becomes their repentance. G. C. Berkouwer used the term ‘correlation’ to explain the balance between faith and repentance and to overcome the problem of subjectivity and objectivity in his doctrine of repentance. Faith and repentance are not interdependent, but are closely connected in the grace of God in Christ. By faith the sinner knows that he is a sinner and understands the necessity of repentance. Repentance is a means of strengthening faith. In the Roman Catholic Church penance is a requisite element in soteriology. There is no salvation without penance, and forgiveness of sins and salvation cannot be accomplished without a priest. This is a legalistic-penance theory which converts repentance through the righteousness of Christ into penance by man’s co-operation, changing the Christo-centric focus to include, partially, the merit of the Church and the Priest. Hyung-Nong Park called repentance a ‘co-operative’ work between God and man, but this does not imply synergism. He assumes that repentance is only given to the regenerated and to the Christian who has the sign of God’s children in regeneration. Repentance itself becomes a sign of redemption. With the exception of Barth, Reformed theologians tried to pursue the balance between subjectivity and objectivity in the doctrine of repentance. Calvin, Berkouwer and Park each tried to overcome the problems of the doctrine of repentance, Calvin with ‘Duplex acceptio hominis” or ‘Operum Justitia,’ Berkouwer with ‘Correlation’ and Park with his own term, ‘Co-operative’. True repentance is not declarative, forensic or human speculation. It is neither purely subjective nor purely objective, nor is it legalism or the result of synergism. Repentance is the action of man, but is provoked by the action of God, and by the power of God, man turns to God. This is a product of the grace of God; by His grace man has the opportunity to repent. Repentance requires good works, but neither man’s righteousness nor his merit save him from death; rather, it is man’s obedience and gratitude to God. True repentance, as well as true faith, is a sign of salvation and must be regarded as the heart of the Gospel, along with ‘justification by faith.’ When repentance has a proper role and position in Reformed soteriology, ‘justification by faith’ will not be human speculation or antinomianism, but will have the position of the heart of the true gospel in Reformed theology.
Thesis (PhD (Dogmatics and Christian Ethics))--University of Pretoria, 2007.
Dogmatics and Christian Ethics
unrestricted

邵倩文.
"2012年5月".
"2012 nian 5 yue".
Thesis (M.Div.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 50-54).
Abstract in Chinese and English.
Shao Qianwen.
摘要 --- p.i
ABSTRACT --- p.ii
目錄 --- p.iv
Chapter 第一章： --- 引言 --- p.1
Chapter 1.1. --- 現代化社會下的臨終者的處 境 --- p.1
Chapter 1.1.1. --- 醫療化的死亡´ؤ´ؤ非人性化、割裂化之的治 療 --- p.3
Chapter 1.1.2. --- 在社會上隔離臨終 者 --- p.3
Chapter 1.1.3. --- 視「死亡與臨終」爲禁忌，爲羞恥´ة爲失 敗 --- p.4
Chapter 1.1.4. --- 小 結 --- p.4
Chapter 1.2. --- 「死亡意識」運動興 起 --- p.5
Chapter 1.3 --- 教會、牧者在現今的社會中如何回應臨終者的處境 --- p.7
Chapter 1.3.1. --- 基督教會放棄與「否認死亡」文化抵抗´ة間接隔離臨終者 --- p.7
Chapter 1.3.2. --- 「牧養關懷」探索以基督的身份、角色去回應臨終者處境 --- p.9
Chapter 1.4. --- 本文硏究目的 --- p.10
Chapter 1.5. --- 本文硏究方法 --- p.11
Chapter 第二章： --- 臨終者及臨終關懷者個人處境 --- p.13
Chapter 2.1. --- 臨終者自身的需要´ؤ´ؤ靈性層面 --- p.13
Chapter 2.1.1. --- 臨終病者的靈性觀及靈性需 要 --- p.13
Chapter 2.1.2. --- 臨終病者期望怎樣的醫護人員能關顧他們的靈性需 要 --- p.16
Chapter 2.2. --- 臨終關懷者的狀況´ؤ´ؤ提供靈性護理層 面 --- p.18
Chapter 2.3. --- 臨終關懷者的給予關懷上的阻 礙 --- p.20
Chapter 2.3.1. --- 不同的崗位，不同的功能´ؤ´ؤ牧關工作者的同在要 求 --- p.20
Chapter 2.3.2. --- 牧關工作者「同在」的無助感、孤單感及耗盡 感 --- p.21
Chapter 2.3.3. --- 減輕牧關工作者的耗盡感及無助感的矛 盾 --- p.22
Chapter 2.4. --- 小 結 --- p.24
Chapter 第三章： --- 莫特曼的十架三一神論 --- p.25
Chapter 3.1 --- 莫特曼十架的三一神論建構的進路 --- p.25
Chapter 3.1.1. --- 從經驗苦難的生平，而引發的神學思 維 --- p.25
Chapter 3.1.2. --- 以回應社會處境´ة而引發三一論構思的演變進 程 --- p.27
Chapter 3.2. --- 莫特曼三一論的特 色 --- p.28
Chapter 3.2.1. --- 莫特曼面對當下處境三一論說的扭 曲 --- p.29
Chapter 3.2.2. --- 以上帝的歷史的向度，對抗上帝爲「最高的實體」 --- p.31
Chapter 3.2.3. --- 以內在三一´ة對抗上帝爲「絶對主體」 --- p.33
Chapter 3.3. --- 小 結 --- p.38
Chapter 第四章： --- 莫特曼的三一論與牧養臨終者 --- p.40
Chapter 4.1. --- 三一神論´ة提供牧養臨終者的原則 --- p.40
Chapter 4.2. --- 從三一神論，去定義牧關工作者的身份與位置 --- p.42
Chapter 4.3. --- 十架三一論，爲牧養臨終者的過程提供指引 --- p.44
Chapter 4.4. --- 小結 --- p.47
Chapter 第五章： --- 總結´ؤ´ؤ莫特曼的三一思維的進路限制與展望 --- p.48
Chapter 第六章： --- 參考書目 --- p.50
Chapter 6.1. --- 英文參考書目 --- p.50
Chapter 6.2. --- 中文參考書目 --- p.53

This historical analysis investigates the contributions of John Wesley's doctrine of entire sanctification, with its attendant emphasis on Christian perfection, to the value base of American professional social work. Major questions asked were: how catalytic was this doctrine in the drive for nineteenth-century social reform, especially in reforms headed by women; how specifically did it influence the founding and direction of early social work; what happened to these Wesleyan values as social reform moved from a spiritually-grounded movement into a secularized one; and what lessons are embedded in that history for current practice? Findings confirmed Wesleyan perfectionism's significant impact on social work's ethical foundation through America's Puritan-Enlightenment-Wesleyan synthesis; through the Benevolent Empire it spawned; and through the activities of its female adherents, notably the Methodist Diaconate. Tensions between these Wesleyan ideals and the positivistic utilitarian values that displaced them in social work's drive for professionalization remain today
acase@tulane.edu

Bibliography: leaves 118-124
Did Christ, in the incarnation, take a fallen or unfallen human nature? This question, in its various forms, has occupied the Christian Church for as long as it has existed. For the Seventh-day Adventist church, to which tradition I belong, the question centres on whether Christ as a human being had sinful tendencies or not. This question has divided the church into two main camps, with one camp saying he did, and the other saying he did not. And the debate goes on. It is from the Seventh-day Adventist church tradition that I picked up on this debate, following it up to mainstream Christianity and motivating this research. My research seeks to identify the causes of the debate. Its premise is that unless the specific causes of the debate are clearly identified and appropriately addressed, it is difficult, if not impossible, to conclude it. For a close analysis, two scholars, each representing one side, are picked and examined: Pannenberg, representing the fallen nature position, and Hatzidakis, representing the unfallen nature position. Their respective arguments are gleaned, compared and analysed; and their differences, causes and possible solutions are pointed out. The findings are then applied to the Seventh-day Adventist church debate and to Christianity at large.
Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)

[Greek words romanized in title and description] This dissertation defends the thesis that the Pauline phrase, pistis Christou ("faith of Christ" [Rom 3:22,26; Gal 2:16, 20; 3:22; Phil 3:9; Eph 3:12]), in its various contexts, is best translated as "faith in Christ" (objective genitive) and not "faith/faithfulness of Christ" (subjective genitive). Chapter 1 surveys the history of the debate from 1795 to the present. Chapter 2 gives an overview of the use of pistis ("faith") in the LXX and the rest of the NT corpus outside of Paul's letters. It is argued that the LXX usage of pistis supports the subjective genitive interpretation, but the NT usage argues for the objective genitive interpretation. Chapter 3 investigates the use of "faith" in the writings of the apostolic fathers. The research shows that the fathers use pistis along the lines of NT writers and the evidence from their writings also supports our thesis concerning the pistis Christou phrase in Paul. Chapter 4 addresses the nature of the genitive case, Paul's use of the genitives Christou, kuriou, and Theou. Also in chapter 4, the main arguments made in defense of the Subjective genitive interpretation are summarized and evaluated. Chapters 5-7 are exegetical in nature and make up the core of this dissertation. Arguments are made from the context of each letter in which the pistis Christou phrase appears (Romans, Galatians, and Philippians). First, the meaning of pistis Christou is sought in its immediate context and the results evaluated in light of the broader context of each letter. We found that in all these instances, the reading "faith in Christ" for pistis Christou is the more probable reading in context. Chapter 8 summarizes the results of this investigation and evaluates the thesis proposed in this dissertation. Appendices 1-4 cover topics such as (1) why the debate is limited to the subjective and objective genitives (appendix 1), (2) examples of subjective and objective genitives in the NT (appendix 2), (3) pistis in the rest of Paul's letters (appendix 3), and (4) pistis Christou in Ephesians 3:12 (appendix 4).
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Text in Afrikaans
Die twee boeke waarin J.J. Collyer die kampanjes in Duits Suidwes-Afrika (Namibie) en Duits Oos-Afrika (Tanzanie) beskryf, bevat enkele kennis stellings wat vandag nog bruikbaar is. Collyer verduidelik dat militere foute van die verlede histories deur die staf ontleed moet word om sodanige foute in die toekoms te vermy. Hy gaan egter verder en verduidelik dat die moontlikheid om toekomsti.ge optrede te verbeter nodig is om onnodige bloedvergieting te verhoed. Hierdie verhandeling het ten doel gehad om die laaste stelling van Collyer te ondersoek en te bepaal of dit wel in Suid-Afrika toegepas is. Die navorsingsprobleem van die verhandeling was om te bepaal ofKrygsgeskiedenis aangewend is om die militere doktrine in Suid-Afrika mee te verbeter. Die bevinding van die verhandeling was dat daar slegs in enkele gevalle deur die SuidAfrikaanse Nasionale Weermag (en sy voorgangers) wel van Krygsgeskiedenis gebruik gemaak was om doktrine mee te ontwikkel en dat baie meer gedoen behoort te word.
The two books of 1.1. Collyer which discuss the campaigns in German South West Africa (Namibia) and German East Africa (Tanzania) contain knowledge propositions that are still valid today. Collyer explains that the military mistakes that were made in the past should be analysed especially by the staff today to prevent making the same mistakes in the future. He goes on to explain that future conduct should be improved in order to prevent unnecessary bloodshed. This dissertation's aim was to investigate Collyer's proposition and to determine whether this was applied in South Africa. The research problem of the dissertation was to determine whether Military History was utilised to improve South Africa's military doctrine. The finding of the dissertation was that the South African National Defence Force (and its predecessors) utilised Military History only in very few cases to develop doctrine and that much remains to be done.
Political Sciences

Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives. For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and earliest charismatic communities. These understood Christian Scripture as guidelines to a Way of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history' experienced the Enlightenment on a different level to protestantism and fundamentalism. Many of the concerns of historical church theology and hermeneutics during the last centuries are thus not always shared by pentecostals. The choice is: articulate a distinctive pentecostal hermeneutic, or 'borrow' from non-pentecostal theology. The prescriptive approach first investigates some of the latter options: some identify closely with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the socio-political contextual theologies. The burgeoning Faith Movement has influenced many pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory. A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon. Application of a pentecostal hermeneutic would emphasise an holistic understanding of Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing hermeneutical debate, and the need for the interpreter's personal ongoing charismatic experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its regulation, and in the light of spiritual discernment
Biblical and Ancient Studies
Th. D. (New Testament)