MTh theses

Abstract reads : "The ministry of pastoral care (or “the cure of souls”) and the theology that undergirds such practice has traditionally been located in the context of the church. Throughout the twentieth century, new approaches to pastoral care emerged that were particularly designed for the public space rather than the church. Some of these approaches, however, shifted significantly from the classical paradigm by downplaying the role of Scripture and traditional theological orthodoxies in favour of social science theories and practices. Such approaches remain influential in pastoral care practice in the public space to this day. This thesis argues that it is possible to articulate a Reformed evangelical methodology of soul care in the public space that is both faithful to Scripture and holds out hope to people in whatever non-church context they are located. A significant twentieth-century European pastoral theologian, Eduard Thurneysen, has been selected for the central case study because his own confessional and biblical stance provides a valuable lens through which to explore aspects of pastoral theology, methods of ministry and the practice of soul care. Thurneysen’s overall approach to soul care is located in his mature work, Die Lehre von der Seelsorge (1946), translated into English under the title, A Theology of Pastoral Care (1962), and his method is analysed and evaluated. Thurneysen located all practical ministry and soul care under a broader category of wisdom. Six features of the holistic soul care wisdom that he sought can be identified. Firstly, effective soul care is aware of the socio-cultural location of both the practitioner and the recipient of care. Thurneysen’s personal approach owes much to significant intellectual influences, the tragic circumstances in his family of origin, and his geographical location in German-speaking Switzerland during two World Wars and the intervening Great Depression. Secondly, soul care must pay careful attention to orthodox theological truths. Thurneysen’s theological beliefs concerning Christ, the Holy Scripture, the Trinity, salvation, and the church’s role in mediating and proclaiming the forgiveness of sins were central to his practice of soul care. Thirdly, soul care requires a robust anthropology that can articulate the relationship between the nature of humanity as revealed in Scripture and what can be known from a careful study of creation order, particularly through the disciplines of psychology and sociology. Fourthly, method of engagement matters in the process of soul care. Thurneysen highlighted the significance of the formal art of conversation in his care, which he termed “the soul conversation”. Fifthly, faithful soul care depends upon the personal qualifications of the carer, including integrity in their life of faith, the ability to be self-reflective, and having a posture of open curiosity about people and the world. Finally, appropriate care requires a willingness to enter a conversation with the desire to connect with the other’s soul concerns without a preconceived outcome in mind. Thurneysen’s wisdom as expressed through his holistic approach to soul care provides a scaffold for a robust Reformed evangelical ministry framework. The biblical wisdom that underpinned his ministry principles are worth retrieving as they offer much to the development of twenty-first century soul care ministries in the public space from a theologically conservative perspective." Introduction Chapter 1: Thurneysen’s Background Chapter 2: Thurneysen’s Theology of Soul Care Chapter 3: Thurneysen’s Theological Anthropology Chapter 4: Thurneysen’s Method and Techniques of his Practical Theology Chapter 5: The Personal Attributes of the Pastoral Carer Chapter 6: The Practice of Thurneysen’s Soul Care Chapter 7: Implications for Spiritual Care Ministries in the Public Space Conclusion A thesis submitted in fulfilment for the degree of Master of Theology, Moore Theological College.

This paper considers the person and work of the Holy Spirit, in the transformation of believers, through the thought of Søren Kierkegaard. In recent research, Kierkegaard’s theology of transformation has been increasingly clarified, however, the role of the Holy Spirit has been difficult to ascertain. By exploring The Sickness & Practice, this paper seeks to illuminate the Spirit’s role in the theology of Anti-Climacus (Kierkegaard’s pseudonym). In addition, Anti- Climacus is brought into conversation with 2 Corinthians 3:17-18, incipient references to 2 Corinthians in Practice are shown to produce sustained reflection on the role of the Spirit in directing believers to Jesus and transforming their lives into a cruciform likeness. This exposition of Anti-Climacus makes possible a fuller Trinitarian account of transformation in the thought of Kierkegaard., Chapter 1 – Introduction Chapter 2 – Why we need to ask Anti-Climacus Chapter 3 – What we need to ask Anti-Climacus Chapter 4 – Anti-Climacus, how does the holy spirit unveil believers and set them free? Chapter 5 - Anti-Climacus, how does the Holy Spirit inwardly captivate and outwardly Conform believers? Chapter 6 - Conclusion This thesis is being submitted in fulfilment of the requirements for the degree of Master of Theology at Moore Theological College.

Abstract reads : "Christian theology portrays God as sovereign over all human history, and yet his human creatures as able to choose between morally significant courses of action. At the heart of created reality is both a theological determinism where God has determined the course of human history, and a human capacity to make real and meaningful choices between two or more possibilities. This thesis sets out to explore the compatibility of God’s sovereignty and human freedom, in the eyes of a key contributor to the theological tradition, Augustine, Bishop of Hippo Regis. Specifically, it examines the coherence of Augustine’s view of free-will (that we can choose between alternate possibilities), and his doctrine of grace (that we need God's grace because without it we will not choose God). It is argued that Augustine’s distinction between our ability (posse) and our will (velle) is key for understanding his construal of the compatibility between God’s sovereignty and human freedom. Although we have the ability to choose other than what God has determined, we do not have the will to choose other than what God has determined, whether God moves us by his Spirit or gives us over to our sin. Thus, while we can choose between alternate possibilities, God has determined all that will come to pass. While it is often assumed that Augustine held that, apart from the grace of God, fallen humanity is non posse non peccare (not able to not sin), it is demonstrated that the only instance of this phrase in the entire works of Augustine, is in a single sentence in which Augustine is quoting Pelagius. By contrast, it is argued that Augustine would have rejected the view that fallen humanity is non posse non peccare (not able to not sin), and instead, advocated that fallen humanity is non velle non peccare (not willing to not sin)." Introduction – The Problem of Compatibilism Chapter 1 – Augustine On Free Will Chapter 2 – The First Pelagian Controversy Chapter 3 – The Second Pelagian Controversy Chapter 4 – Augustine‟s Final Thoughton Free-will Conclusion – Implications for Understanding Compatibilism Submitted in full fulfilment for the degree of Master of Theology, Moore Theological College.

Abstract reads : "The NT describes Christians as those who wait for Jesus (1 Thess 1:10). Despite this clear teaching, the concept of waiting has been neglected in scholarship, both Pauline eschatology and recent material on 1 & 2 Thessalonians. This thesis seeks to contribute towards a theology of waiting with a view to offering suggestions for greater clarity in eschatology and mission and ethics as they relate to eschatology. Based in a word study on the concept of waiting, this thesis establishes key words and texts for research into waiting: ἀναμένω (1 Thess 1:10), προσδέχομαι (Luke 12:36; Acts 24:15; Titus 2:13; Jude 21), ἐκδέχομαι (Heb 10:13, 11:10; Jas 5:7), ἀπεκδέχομαι (Rom 8:23, 25; 1 Cor 1:7; Gal 5:5; Phil 3:20; Heb 9:28), προσδοκάω (Matt 24:50; Luke 12:46; 2 Pet 3:12, 13, 14), and μακροθυμέω (Jas 5:7, 8). This thesis focusses on ἀναμένω in 1 Thess 1:10: its meaning in relevant non-biblical literature; and its meaning in its immediate and wider literary contexts. This focus is to ensure proper analysis because 1 Thess 1:10 has been neglected, despite its high significance as a fundamental description of being Christian in the richly eschatological 1 & 2 Thessalonians. In LXX, Philo, and Josephus waiting is understood primarily as remaining in a state until the future arrival or occurrence of something, and so indicating lack. It carries nuances of passive receptivity, expecting duration and, yet, being ready. It is also contrasted with acting prematurely, being impatient and of actively obtaining. In 1 Thess 1:10 they wait to be with Jesus. For Christians, to be with Jesus at the parousia is the purpose of his death and the essence of salvation. A broader consideration of 1 & 2 Thessalonians reveals that waiting highlights both future salvation, viz., being with Jesus, and also Jesus’ present exaltation. Consistency in the meaning and nuances of waiting is established by examination of related words and texts (listed above). Implications follow for eschatology: greater clarity in the language of already-not yet eschatology, namely, of faith and Spirit, or of sight and physical presence; and, against certain views, a lack of emphasis on current progress in terms of renewal of creation, and that waiting suggests the parousia is an event in world history. Implications for mission are then discussed: that waiting indicates the goal of mission and importance of personal conversion. Implications for ethics are then considered: that waiting does not lead to withdrawal but allows for robust living well in this world oriented towards Christ’s imminent arrival."