A comparison between the views of Jonathan Edwards and John Wesley regarding the sovereignty of God
- Authors: Robertson, Alan Charles
- Date: 1977
- Subjects: Edwards, Jonathan, 1703-1758 , Wesley, John, 1703-1791 , Free will and determinism , Predestination -- History of doctrines , God -- Omniscience -- History of doctrines , Atonement
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1268 , http://hdl.handle.net/10962/d1013067
- Description: The views of Edwards and Wesley regarding the sovereignty of God present a puzzle. On the face of things, both were successful evangelists while both held contrary doctrines of sovereignty. Does this mean that the doctrine of sovereignty is irrelevant? This thesis argues that the doctrine of sovereignty is crucial in evangelism and revival, and that the views of Edwards and Wesley regarding the sovereignity of God were in fact very similar. A useful framework for showing this is the Five Points of Calvinism, as well as the doctrines of justification by faith and the omnipotence of God.
- Full Text:
- Date Issued: 1977
- Authors: Robertson, Alan Charles
- Date: 1977
- Subjects: Edwards, Jonathan, 1703-1758 , Wesley, John, 1703-1791 , Free will and determinism , Predestination -- History of doctrines , God -- Omniscience -- History of doctrines , Atonement
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1268 , http://hdl.handle.net/10962/d1013067
- Description: The views of Edwards and Wesley regarding the sovereignty of God present a puzzle. On the face of things, both were successful evangelists while both held contrary doctrines of sovereignty. Does this mean that the doctrine of sovereignty is irrelevant? This thesis argues that the doctrine of sovereignty is crucial in evangelism and revival, and that the views of Edwards and Wesley regarding the sovereignity of God were in fact very similar. A useful framework for showing this is the Five Points of Calvinism, as well as the doctrines of justification by faith and the omnipotence of God.
- Full Text:
- Date Issued: 1977
Attitude and personal orientation differences between clergy of Anglican and Pentecostal denominations with particular reference to sexual ethics
- Authors: Davies, Alan Bruce
- Date: 1977
- Subjects: Clergy -- Sexual behavior Pentecostalism -- Sexual behavior Anglican Communion -- Clergy -- Sexual behavior Sex -- Religious aspects -- Christianity Christian ethics -- Anglican authors Sexual ethics
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1247 , http://hdl.handle.net/10962/d1011015
- Description: The introduction provides a concise discussion of the confused condition of our Western sexuality. It is noted that this confusion has also manifested itself in ecclesiastical circles, and that the contribution of the church towards the resolution of 'moral' confusion in this sphere is in fact minimal. The study then proceeds to a more empirical investigation of certain phenomena which might enable us to demonstrate the close relationship which exists between the individual's psychological condition, or 'state of consciousness', and the type of theology or ethics he formulates or adopts. The present study was an investigation designed to determine whether Anglican clergy and Pentecostal pastors differed significantly with regard to theological orientation, level of self-actualization or the degree of flexibility they showed in the application of sexual values. Furthermore we were concerned to discover the inter-relation between these various traits. A third group of ordinands from St. Paul's College (C.P.S.A.) was also incorporated into the study. All forty eight subjects completed a series of tests and questionnaires which were scored according to eighteen different scales relating to selfactualzing traits, theological orientation and the application of sexual ethics. In brief the results showed that the Anglican clergy were significantly more self-actualizing, theologically liberal and more flexible in the application of sexual values than were Pentecostal pastors. Little difference was found to exist as a function of age and education, or between Anglican clergy and ordinands. Furthermore theological conservatism, general conservatism, dogmatism and inflexibility in the application of sexual ethics were all shown to correlate negatively with self-actualization. In the discussion of results the writer attempted to demonstrate the close relationship between the churchman's psychological make-up and the way in which he construes his world and formulates his theology and ethics. In the concluding discussion the writer once again widened the scope of concern in order to demonstrate how the findings of the present study can be fitted into the broader context of the life of the church. It has been suggested that the type of approach adopted by churchmen to problems of sexuality is very much determined by their psychological make up. Hence in this sense both the status of the church in modern society and the degree to which the church can assist in the resolution of our culture's problems in the field of human sexuality, is greatly dependent upon the 'states of consciousness' of our clergy.
- Full Text:
- Date Issued: 1977
- Authors: Davies, Alan Bruce
- Date: 1977
- Subjects: Clergy -- Sexual behavior Pentecostalism -- Sexual behavior Anglican Communion -- Clergy -- Sexual behavior Sex -- Religious aspects -- Christianity Christian ethics -- Anglican authors Sexual ethics
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1247 , http://hdl.handle.net/10962/d1011015
- Description: The introduction provides a concise discussion of the confused condition of our Western sexuality. It is noted that this confusion has also manifested itself in ecclesiastical circles, and that the contribution of the church towards the resolution of 'moral' confusion in this sphere is in fact minimal. The study then proceeds to a more empirical investigation of certain phenomena which might enable us to demonstrate the close relationship which exists between the individual's psychological condition, or 'state of consciousness', and the type of theology or ethics he formulates or adopts. The present study was an investigation designed to determine whether Anglican clergy and Pentecostal pastors differed significantly with regard to theological orientation, level of self-actualization or the degree of flexibility they showed in the application of sexual values. Furthermore we were concerned to discover the inter-relation between these various traits. A third group of ordinands from St. Paul's College (C.P.S.A.) was also incorporated into the study. All forty eight subjects completed a series of tests and questionnaires which were scored according to eighteen different scales relating to selfactualzing traits, theological orientation and the application of sexual ethics. In brief the results showed that the Anglican clergy were significantly more self-actualizing, theologically liberal and more flexible in the application of sexual values than were Pentecostal pastors. Little difference was found to exist as a function of age and education, or between Anglican clergy and ordinands. Furthermore theological conservatism, general conservatism, dogmatism and inflexibility in the application of sexual ethics were all shown to correlate negatively with self-actualization. In the discussion of results the writer attempted to demonstrate the close relationship between the churchman's psychological make-up and the way in which he construes his world and formulates his theology and ethics. In the concluding discussion the writer once again widened the scope of concern in order to demonstrate how the findings of the present study can be fitted into the broader context of the life of the church. It has been suggested that the type of approach adopted by churchmen to problems of sexuality is very much determined by their psychological make up. Hence in this sense both the status of the church in modern society and the degree to which the church can assist in the resolution of our culture's problems in the field of human sexuality, is greatly dependent upon the 'states of consciousness' of our clergy.
- Full Text:
- Date Issued: 1977
Examination of the theological education of Africans in the Presbyterian, Methodist, Congregational and Anglican churches in South Africa from 1860 to 1960
- Authors: Gqubule, T Simon N
- Date: 1977
- Subjects: Theological -- Study and teaching Theological seminaries -- South Africa Theology -- Study and teaching -- Protestant churches
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:1254 , http://hdl.handle.net/10962/d1012082
- Description: This is in many ways a limited study. The first limitation is that only four denominations, the Anglican, Congregational, Methodist, Presbyterian, are considered and nothing is said about the work of the Moravians, Lutherans, Roman Catholics and the Dutch Reformed Churches in the field of theological education. The second limitation is that it is a study of theological education as distinct from general, industrial and other forms of education. All the forms of theological education considered here were run at missionary institutions that offered other forms of education and prepared their students for public government examinations with certain government conditions to be met. Moreover, a certain standard of general education was required before candidates were admitted to the theological course. Therefore, theological education was constantly dependent upon and was influenced by secular education and government regulations concerning secular education. For that reason the first chapter is a very brief survey of White Education in the Cape and African education in all four provinces from the beginning to 1915, the year before Fort Hare opened its doors to students seeking 'higher' education. The second chapter discusses the educational programme of Lovedale because Lovedale generally determined the whole of African education in the Cape. When Lovedale and the Methodists transferred their training to the South African Native College at Fort Hare, theological students had to abide by educational and other regulations of the university College. Chapters III and IV deal with the Methodist theological schools and the courses followed at Fort Hare. The third limitation of this study is that it is a study of the theological education of Africans, which category includes Coloureds and Indians because in the four churches under review they were trained together with Africans. In all churches under review here the theological education of whites was done in an unsatisfactory and ad hoc way. Many men were ordained without a satisfactory theological education. They were given some training by their superintendents, bishops or other men appointed to do the job in addition to their own normal duties. A few were sent overseas and many went through some arrangement within this country. St Paul's Theological College for Anglicans was opened in 1902. A start was made with the training of white Methodist Candidates for the ministry in the buildings of the Wesleyan High School for Girls in Grahamstown, in July 1928, under the Rev. James Pendlebury, B.A. (a supernumerary). Dr. William Flint who started the Methodist College as Principal, at Bollihope, Cape Town, in 1929, was seventy-five years of age when he opened the new Sbllege. From 1948 white theological students of the Methodist, Presbyterian and Congregational Churches have been trained at Livingstone House, Rhodes University, Grahamstown. .The final limitation is that this study ends at the close of 1960 and thus omits some of the exciting developments in theological education that have taken place since then. These limitations and demarcations were, however, necessary in order to focus attention on a small area where the main problems could be seen clearly, unencumbered by lesser issues. Where the training was run on denominational lines, it seemed necessary wherever possible to give a chapter to each denomination, and to attempt to pull the threads together in a concluding chapter.
- Full Text:
- Date Issued: 1977
- Authors: Gqubule, T Simon N
- Date: 1977
- Subjects: Theological -- Study and teaching Theological seminaries -- South Africa Theology -- Study and teaching -- Protestant churches
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:1254 , http://hdl.handle.net/10962/d1012082
- Description: This is in many ways a limited study. The first limitation is that only four denominations, the Anglican, Congregational, Methodist, Presbyterian, are considered and nothing is said about the work of the Moravians, Lutherans, Roman Catholics and the Dutch Reformed Churches in the field of theological education. The second limitation is that it is a study of theological education as distinct from general, industrial and other forms of education. All the forms of theological education considered here were run at missionary institutions that offered other forms of education and prepared their students for public government examinations with certain government conditions to be met. Moreover, a certain standard of general education was required before candidates were admitted to the theological course. Therefore, theological education was constantly dependent upon and was influenced by secular education and government regulations concerning secular education. For that reason the first chapter is a very brief survey of White Education in the Cape and African education in all four provinces from the beginning to 1915, the year before Fort Hare opened its doors to students seeking 'higher' education. The second chapter discusses the educational programme of Lovedale because Lovedale generally determined the whole of African education in the Cape. When Lovedale and the Methodists transferred their training to the South African Native College at Fort Hare, theological students had to abide by educational and other regulations of the university College. Chapters III and IV deal with the Methodist theological schools and the courses followed at Fort Hare. The third limitation of this study is that it is a study of the theological education of Africans, which category includes Coloureds and Indians because in the four churches under review they were trained together with Africans. In all churches under review here the theological education of whites was done in an unsatisfactory and ad hoc way. Many men were ordained without a satisfactory theological education. They were given some training by their superintendents, bishops or other men appointed to do the job in addition to their own normal duties. A few were sent overseas and many went through some arrangement within this country. St Paul's Theological College for Anglicans was opened in 1902. A start was made with the training of white Methodist Candidates for the ministry in the buildings of the Wesleyan High School for Girls in Grahamstown, in July 1928, under the Rev. James Pendlebury, B.A. (a supernumerary). Dr. William Flint who started the Methodist College as Principal, at Bollihope, Cape Town, in 1929, was seventy-five years of age when he opened the new Sbllege. From 1948 white theological students of the Methodist, Presbyterian and Congregational Churches have been trained at Livingstone House, Rhodes University, Grahamstown. .The final limitation is that this study ends at the close of 1960 and thus omits some of the exciting developments in theological education that have taken place since then. These limitations and demarcations were, however, necessary in order to focus attention on a small area where the main problems could be seen clearly, unencumbered by lesser issues. Where the training was run on denominational lines, it seemed necessary wherever possible to give a chapter to each denomination, and to attempt to pull the threads together in a concluding chapter.
- Full Text:
- Date Issued: 1977
The early history of Blythswood Missionary Institution
- Authors: Rodger, Alastair
- Date: 1977
- Subjects: Blythswood Missionary Institution -- History
- Language: English
- Type: Thesis , Masters , BDiv
- Identifier: vital:1269 , http://hdl.handle.net/10962/d1013075
- Description: The Mfengu, or Fingos, of the Transkei were a mixed group of refugees. Originally driven from Natal during the Mfecane, they moved into the Transkei and then the Ciskei. In the 1860's some were allowed by the Cape government to settle in an area in the Western Transkei which it had recently seized. The majority of those who moved were opposed to mission work and education. When therefore the government agent for Fingoland, Captain Blyth, and a Free Church of Scotland missionary, Richard Ross, gained the support of a few headmen for an educational Institution in the Transkei, and approached Dr James Stewart of Lovedale to found such an Institution on the lines of Lovedale, they had very slender support. Mfengu subscribe £10.00 towards the cost. Stewart agreed on condition the support for this somewhat startling and, to some, unpalatable request was gained mainly because it was known that the government intended introducing a hut tax which would be far more onerous than the levy which, it was estimated, would be required to find the sum Stewart was asking. Blyth was able to use the agreement to a voluntary levy for an institution to persuade the government to postpone the tax. The Institution was built on a larger scale than had been planned, for the Mfengu made two subscriptions, each larger than the total requested, and Stewart raised money in Scotland.
- Full Text:
- Date Issued: 1977
- Authors: Rodger, Alastair
- Date: 1977
- Subjects: Blythswood Missionary Institution -- History
- Language: English
- Type: Thesis , Masters , BDiv
- Identifier: vital:1269 , http://hdl.handle.net/10962/d1013075
- Description: The Mfengu, or Fingos, of the Transkei were a mixed group of refugees. Originally driven from Natal during the Mfecane, they moved into the Transkei and then the Ciskei. In the 1860's some were allowed by the Cape government to settle in an area in the Western Transkei which it had recently seized. The majority of those who moved were opposed to mission work and education. When therefore the government agent for Fingoland, Captain Blyth, and a Free Church of Scotland missionary, Richard Ross, gained the support of a few headmen for an educational Institution in the Transkei, and approached Dr James Stewart of Lovedale to found such an Institution on the lines of Lovedale, they had very slender support. Mfengu subscribe £10.00 towards the cost. Stewart agreed on condition the support for this somewhat startling and, to some, unpalatable request was gained mainly because it was known that the government intended introducing a hut tax which would be far more onerous than the levy which, it was estimated, would be required to find the sum Stewart was asking. Blyth was able to use the agreement to a voluntary levy for an institution to persuade the government to postpone the tax. The Institution was built on a larger scale than had been planned, for the Mfengu made two subscriptions, each larger than the total requested, and Stewart raised money in Scotland.
- Full Text:
- Date Issued: 1977
The holy spirit in the theology of St. Luke
- Authors: Paterson, Torquil
- Date: 1977
- Subjects: Bible. Luke -- Criticism, interpretation, etc. , Holy Spirit -- Biblical teaching
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1265 , http://hdl.handle.net/10962/d1013007
- Description: The essay consists of five main chapters with an introduction and conclusion. This defines the limits of the essay and explains the methodology employed. These chapters are examined particularly with reference to the Spirit as the agent of fulfillment of the old, and the inaugurator of the new. 'The main text examined is Lk. 1.35. The Spirit is shown to be also used in a skillful linking and differentiation of John the Baptist and Jesus. Through a fairly detailed synoptic comparison, the peculiarly Lukan emphasis is brought to light. The Baptism is linked with 1.35 and the Transfiguration. Again both the Baptism and Temptation are shown to be seen in the light of the fulfillment of the Old Covenant. All the lines of fulfilment join together in the Spirit's descent on Jesus. The immediate result of this is the testing of his Messiahship, and Proclamation in the synagogue of Nazareth. This proclamation is coupled with the Luken rejection motif. The Spirit is seen to be especially involved in Jesus' ministries of exorcism and healing, but also in his preaching and teaching. The position of Lk 4.18-19 is seen to be of great importance. The main problem is the lack of specific reference to the Spirit. This is resolved in similar fashion to the question of the Messianic Secret. The relation of the apostles to the spirit is also discussed, since this is relevant to the ministry of the Church. Firstly the relation between the Transfiguration and Ascension is examined. This points to the fundamental centrality of the Ascension in Luke's theology. Pentecost is then seen as the fulfilling of the Ascension in the Church. Secondly, as a minor theme, the resurrection appearances are looked into and the similarities with Johannine thought are noted. This raises the question of the historicity of the Lukan schematization. In the examination of Pentecost itself the problem of the quotation from Joel and also the relation of Pentecost to the founding of the Church and the Gentile mission are raised. The Spirit is revealed to be active in two main areas : (1) the mission of the Church in evangelization - this is especialy seen in the areas of preaching, miracles and the life of the Church ; (2) the establishing and justification of the Gentile mission - this overriding concern is shown to obscure the other functions of the Spirit especially in the realm of Baptism and the Christian life of the individual. Thus Luke's historical sense is seen to be coupled with a theological desire to justify and bolster the Gentile mission. This draws out the various conclusions within the essay. The question of 'salvation-history' is raised and a solution found in terms of Luke's use of the Spirit. In broad outline the schema of Conzelmann is accepted. The Lukan eschatology is mentioned in an attempt to find a solution to questions raised by the comparison of Luke with Paul and John. This comparison is only meant to place the main conclusions of the essay within the context of the wider New Testament.
- Full Text:
- Date Issued: 1977
- Authors: Paterson, Torquil
- Date: 1977
- Subjects: Bible. Luke -- Criticism, interpretation, etc. , Holy Spirit -- Biblical teaching
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1265 , http://hdl.handle.net/10962/d1013007
- Description: The essay consists of five main chapters with an introduction and conclusion. This defines the limits of the essay and explains the methodology employed. These chapters are examined particularly with reference to the Spirit as the agent of fulfillment of the old, and the inaugurator of the new. 'The main text examined is Lk. 1.35. The Spirit is shown to be also used in a skillful linking and differentiation of John the Baptist and Jesus. Through a fairly detailed synoptic comparison, the peculiarly Lukan emphasis is brought to light. The Baptism is linked with 1.35 and the Transfiguration. Again both the Baptism and Temptation are shown to be seen in the light of the fulfillment of the Old Covenant. All the lines of fulfilment join together in the Spirit's descent on Jesus. The immediate result of this is the testing of his Messiahship, and Proclamation in the synagogue of Nazareth. This proclamation is coupled with the Luken rejection motif. The Spirit is seen to be especially involved in Jesus' ministries of exorcism and healing, but also in his preaching and teaching. The position of Lk 4.18-19 is seen to be of great importance. The main problem is the lack of specific reference to the Spirit. This is resolved in similar fashion to the question of the Messianic Secret. The relation of the apostles to the spirit is also discussed, since this is relevant to the ministry of the Church. Firstly the relation between the Transfiguration and Ascension is examined. This points to the fundamental centrality of the Ascension in Luke's theology. Pentecost is then seen as the fulfilling of the Ascension in the Church. Secondly, as a minor theme, the resurrection appearances are looked into and the similarities with Johannine thought are noted. This raises the question of the historicity of the Lukan schematization. In the examination of Pentecost itself the problem of the quotation from Joel and also the relation of Pentecost to the founding of the Church and the Gentile mission are raised. The Spirit is revealed to be active in two main areas : (1) the mission of the Church in evangelization - this is especialy seen in the areas of preaching, miracles and the life of the Church ; (2) the establishing and justification of the Gentile mission - this overriding concern is shown to obscure the other functions of the Spirit especially in the realm of Baptism and the Christian life of the individual. Thus Luke's historical sense is seen to be coupled with a theological desire to justify and bolster the Gentile mission. This draws out the various conclusions within the essay. The question of 'salvation-history' is raised and a solution found in terms of Luke's use of the Spirit. In broad outline the schema of Conzelmann is accepted. The Lukan eschatology is mentioned in an attempt to find a solution to questions raised by the comparison of Luke with Paul and John. This comparison is only meant to place the main conclusions of the essay within the context of the wider New Testament.
- Full Text:
- Date Issued: 1977
The nature of the community of the Dead Sea scrolls (with particular reference to the manual of discipline) and its relation to the church of the New Testament
- Authors: Draper, Jonathan A
- Date: 1977
- Subjects: Dead Sea scrolls Dead Sea scrolls -- Criticism, interpretation, etc. Apocalyptic literature -- History and criticism Qumran community
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1249 , http://hdl.handle.net/10962/d1011424
- Description: The scope of our examination of the ideas and beliefs of the Qumran sect and the Church of the New Testament is limited to what contributes to our understanding of the nature of the respective communities. No attempt is made to present a full theological examination of the concepts which arise. The aim is not an exhaustive treatment, but rather to suggest areas where the beliefs of the communities throw light on each other. Our method is to begin by establishing the beliefs of the Qumran sect in each case, with particular reference to the Manual of Discipline, and then comparing this with the corresponding concept in the New Testament. This avoids the danger of reading back later Christian ideas into our treatment of the Scrolls. In our examination of the New Testament texts, we shall not assume that they constitute a unity nor that they can be taken at face value, but that they bear the marks of the interests of the early Church and of the conflicting tendencies and practices which marked its development. Consequently the tools of Form, Source and Redaction Criticism are utilized where they can contribute to our purpose. Chapter 1, p. vi.
- Full Text:
- Date Issued: 1977
- Authors: Draper, Jonathan A
- Date: 1977
- Subjects: Dead Sea scrolls Dead Sea scrolls -- Criticism, interpretation, etc. Apocalyptic literature -- History and criticism Qumran community
- Language: English
- Type: Thesis , Bachelor , BDiv
- Identifier: vital:1249 , http://hdl.handle.net/10962/d1011424
- Description: The scope of our examination of the ideas and beliefs of the Qumran sect and the Church of the New Testament is limited to what contributes to our understanding of the nature of the respective communities. No attempt is made to present a full theological examination of the concepts which arise. The aim is not an exhaustive treatment, but rather to suggest areas where the beliefs of the communities throw light on each other. Our method is to begin by establishing the beliefs of the Qumran sect in each case, with particular reference to the Manual of Discipline, and then comparing this with the corresponding concept in the New Testament. This avoids the danger of reading back later Christian ideas into our treatment of the Scrolls. In our examination of the New Testament texts, we shall not assume that they constitute a unity nor that they can be taken at face value, but that they bear the marks of the interests of the early Church and of the conflicting tendencies and practices which marked its development. Consequently the tools of Form, Source and Redaction Criticism are utilized where they can contribute to our purpose. Chapter 1, p. vi.
- Full Text:
- Date Issued: 1977
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