Copyright (c) 2009 Liberty University All rights reserved. http://digitalcommons.liberty.edu Recent documents in DigitalCommons@Liberty University en-us Fri, 06 Nov 2009 05:34:11 PST 3600 http://digitalcommons.liberty.edu/doctoral/248 http://digitalcommons.liberty.edu/doctoral/248 Wed, 04 Nov 2009 11:56:38 PST This thesis attempts to identify reproducible principles for the revitalization of small to medium sized plateaued or declining traditional churches. These principles were identified by the author in his experience serving as the pastor of three small to medium sized plateaued traditional churches. The principles involve the importance of preparation for Sunday morning worship and Sunday school, the importance of developing leadership, the importance of evaluating and implementing successful ministries, and the importance of indentifying with the community. The principles were studied and validated in the author's interaction with two churches during a year of research in which he consulted with the two churches four times each on the four areas of focus. The principles were also validated in the current literature available. It is the purpose of this thesis to give pastors of small to medium sized plateaued and declining traditional churches the tools necessary to achieve revitalization. Johnny Lamar Kendrick Religion, General Theology http://digitalcommons.liberty.edu/fun_83/9 http://digitalcommons.liberty.edu/fun_83/9 Wed, 04 Nov 2009 10:03:43 PST http://digitalcommons.liberty.edu/fun_83/8 http://digitalcommons.liberty.edu/fun_83/8 Wed, 04 Nov 2009 09:55:55 PST [Ten Boom, Corrie, 1892-1983, obit] 2 no 6 Je 1983, p 62. Subjects: Ten Boom, Corrie, 1892-1983; ObituariesThe unfinished task. By: Henderson, Daniel. 2 no 6 Je 1983, p 66. Subjects: Paul, Saint, Apostle--Theology--Ministry; DiscipleshipThe servant of God and his service for God. By: Wilmington, Harold L.. 2 no 6 Je 1983, p 49+. Subjects: Service (Theology); Work (Theology)Los Gatos Christian Church. 2 no 6 Je 1983, p 50-51. Subjects: Los Gatos Christian Church (Los Gatos, Calif); Church membershipAfter Fundamentalism: The Future of Evangelical Theology By: Hawkins, Ronald E.. 2 no 6 Je 1983, p 52-53.Stress in the Family By: Hawkins, Ronald E.. 2 no 6 Je 1983, p 53-54.Where Have All the Mothers Gone By: Hawkins, Ronald E.. 2 no 6 Je 1983, p 53-54.In pursuit of ashes. By: Thomas, Cal. 2 no 6 Je 1983, p 56. Subjects: Wealth; United States--Moral conditionsAlcohol's impact : how high a price will we pay for its "good life"? By: Vest, Yvonne. 2 no 6 Je 1983, p 57-58. Subjects: Alcohol; Social problemsBush speaks at [Liberty Baptist College], supports President's policies. By: Huff, Deborah W.. 2 no 6 Je 1983, p 59. Subjects: Bush, George H W.; Liberty University (Lynchburg, Va)Bible language task force raises a Methodist outcry. 2 no 6 Je 1983, p 60-61. Subjects: United Methodist Church--Controversies; Bible--Language, style; English language--GenderDecision to ordain women deacons ignites Oklahoma Baptist furor. 2 no 6 Je 1983, p 61. Subjects: Southern Baptist Convention--Clergy; Ordination of women; Oklahoma--Church historyToo busy to be a father : shaping our children's lives. By: Stover, Philip R.. 2 no 6 Je 1983, p 16-19. Subjects: Children of clergy; Family life, Christian; Fathers; Parent and child--Religious aspects--ChristianityFatigue and time pressure : putting the squeeze on the family. By: Dobson, James C.. 2 no 6 Je 1983, p 20-23. Subjects: Family life; Fatigue; Parents; Time pressureThe literal second coming of Christ. By: Feinberg, Charles Lee. 2 no 6 Je 1983, p 24-26. Subjects: Jesus Christ--Second Advent; Rapture (Christian eschatology); Revelation--History of doctrinesHelp your child develop self-esteem. By: Barlow, Daniel L.. 2 no 6 Je 1983, p 28-31. Subjects: Child development; Christian education of children; Self-respectAn interview with Dan Gelatt. By: Gelatt, Dan. 2 no 6 Je 1983, p 32-34. Subjects: First Baptist Church (Elkhart, Ind); General Association of Regular Baptist Churches; Evangelists--Biographies; BiographiesFrom glory to glory. By: Patterson, Richard D.. 2 no 6 Je 1983, p 34. Subjects: Glory of God; Presence of GodDoes God heal today. By: Towns, Elmer L.. 2 no 6 Je 1983, p 36-38. Subjects: Faith; God--Omnipotence; Healing, SpiritualDon Norman : tribute to a loving father. By: McClellan, Ruth. 2 no 6 Je 1983, p 39-40. Subjects: Norman, Don; Evangelists--Biographies; Hymns, English (American)--Gospel hymns; Musicians; BiographiesT T Shields : a soldier in the field. By: Tarr, Leslie K.. 2 no 6 Je 1983, p 42-44. Subjects: Shields, Thomas Todhunter, 1873-1955; Jarvis Street Regular Baptist Church (Toronto, Ont); Evangelists--Biographies; Fundamentalism; BiographiesWhat is the spirit of Christ. By: Sheilds, T T.. 2 no 6 Je 1983, p 45-47. Subjects: Jesus Christ--Natures; Holy Spirit--Biblical teaching; SermonsThe deafening silence of America's pulpits. By: Falwell, Jerry. 2 no 6 Je 1983, p 8-9. Subjects: Fundamentalism; Preaching; United States--Moral conditionsWho are the "real" pseudo-fundamentalists. By: Dobson, Edward; Hindson, Edward E.. 2 no 6 Je 1983, p 10-11. Subjects: Denominations, Religious; Fundamentalism; Modernist-fundamentalist controversyAn alternative to legalism. By: Dollar, Truman. 2 no 6 Je 1983, p 12-15+. Subjects: Fundamentalism; Law of God; Legalism in religion http://digitalcommons.liberty.edu/fun_84/4 http://digitalcommons.liberty.edu/fun_84/4 Wed, 04 Nov 2009 09:47:26 PST L[iberty] B[aptist] C[ollege] biology-teacher education receives approval from state. 3 no 8 S 1984, p 60. Subjects: American Civil Liberties Union; Liberty University (Lynchburg, Va); Biology--Study; Church colleges--AccreditationReligious freedom not welcomed in public places. By: Mawyer, Martin. 3 no 8 S 1984, p 61-62. Subjects: Public schools and religionSBC continues conservative trend : Stanley elected president. 3 no 8 S 1984, p 63. Subjects: Stanley, Charles F.; Southern Baptist Convention--GovernmentJudge strikes down Baby Doe Rule. 3 no 8 S 1984, p 64. Subjects: Actions and defenses (Law)--United States; Children with disabilities; Infant Doe case; Medical careChristians and public education : a dilemma of dual citizenship. By: Miller, David R.. 3 no 8 S 1984, p 66. Subjects: Public schools and religionLove the children. By: Beck, Jean M.. 3 no 8 S 1984, p 39-40. Subjects: Church work with children; Sunday school teachersAn interview with Joseph Ton. By: Ton, Josef. 3 no 8 S 1984, p 42-44. Subjects: Ton, Josef; Marxism and Christianity; Romania--Church historyH[arry] A Ironside : archibishop of fundamentalism. By: DeRemer, Bernard R.. 3 no 8 S 1984, p 45-47. Subjects: Ironside, Henry Allan, 1876-1951; Evangelists--Biographies; BiographiesCharge that to my account. By: Ironside, Henry Allan. 3 no 8 S 1984, p 48-49. Subjects: Ironside, Henry Allan, 1876-1951; Sermons Living with Your Passions By: Miller, David R.. 3 no 8 S 1984, p 51.Managing Your Emotions By: Miller, David R.. 3 no 8 S 1984, p 51.The Book of Job By: Schrader, Stephen R.. 3 no 8 S 1984, p 51.Everybody's favorite grandson. By: Hunt, Angela E.. 3 no 8 S 1984, p 54-55. Subjects: Hiner, Robert; MusiciansThe divine purpose for the writing of the Old Testament. By: Willmington, Harold L.. 3 no 8 S 1984, p 56. Subjects: Bible. Old TestamentHas God called you to stay. By: Hillis, Don W.. 3 no 8 S 1984, p 57-58. Subjects: Missionaries--RecruitmentChange has a price tag. By: Perry, Lloyd M.. 3 no 8 S 1984, p 17. Subjects: ChangeEternal security rightly understood. By: Baker, Alvin L.. 3 no 8 S 1984, p 18-20. Subjects: Judgment of God; Salvation--Biblical teaching; SecurityBringing her own gift to life. 3 no 8 S 1984, p 21-22. Subjects: Westover, Kim; People with disabilitiesWhat is the nature of the woman's desire. By: Schrader, Stephen R.. 3 no 8 S 1984, p 23. Subjects: Bible. Genesis 1-11; Desire; Women in the BibleQuality of life and the sanctity of his will. By: Brouwer, Mercy. 3 no 8 S 1984, p 24-25. Subjects: Image of God; Quality of lifeInfluencing public education : the Christian's responsibility. By: Watt, Dale G.. 3 no 8 S 1984, p 28-30. Subjects: Public schools and religion; United States--Moral conditionsQuality education in backwoods Maine. By: Wiggin, Eric E.. 3 no 8 S 1984, p 31-33. Subjects: Dana, Chester; Hill, Isaiah; Sebec Corner Christian Academy (Sebec, Me); Church schoolsYou may choose but can you vote. By: Doner, Colonel V.. 3 no 8 S 1984, p 34-35. Subjects: Mondale, Walter F.; Reagan, Ronald, 1911-2004; Elections--United States; Presidential candidates--1984The cheater. By: Green, Mary. 3 no 8 S 1984, p 36-37. Subjects: Cheating (Education); Sunday school teachersFall votes could lead to spring thaw. By: Thomas, Cal. 3 no 8 S 1984, p 38. Subjects: United States. Supreme Court; Church and state--United States; Elections--United States Who is the voice of fundamentalism today. By: Falwell, Jerry. 3 no 8 S 1984, p 8-9. Subjects: Clergy--Reminiscences; FundamentalismWhy I went to San Francisco and Dallas. By: Falwell, Jerry. 3 no 8 S 1984, p 9+. Subjects: Ferraro, Geraldine A.; Family--Congresses; Conference proceedingsThou shalt not attend movies. By: Dobson, Edward. 3 no 8 S 1984, p 10. Subjects: Conduct of life; Films--Ethical aspectsGod uses paper plates. By: Aldrich, Joseph C.. 3 no 8 S 1984, p 12-14. Subjects: Christian givingA foretaste of glory. By: Patterson, Richard D.. 3 no 8 S 1984, p 14. Subjects: Greek language--Terms--Arrabōn http://digitalcommons.liberty.edu/lts_fac_pubs/230 http://digitalcommons.liberty.edu/lts_fac_pubs/230 Wed, 04 Nov 2009 08:52:34 PST Gary R. Habermas http://digitalcommons.liberty.edu/lts_fac_pubs/229 http://digitalcommons.liberty.edu/lts_fac_pubs/229 Wed, 04 Nov 2009 06:51:36 PST Gary R. Habermas http://digitalcommons.liberty.edu/lts_fac_pubs/228 http://digitalcommons.liberty.edu/lts_fac_pubs/228 Wed, 04 Nov 2009 05:54:05 PST Gary R. Habermas http://digitalcommons.liberty.edu/doctoral/247 http://digitalcommons.liberty.edu/doctoral/247 Mon, 02 Nov 2009 14:52:15 PST Very little literature regarding troubled families is available for the Vietnamese Christians in the United States to use. This project is written to review the biblical principles, the cross-cultural perspectives, and the practical methods to contributing to the Vietnamese pastors' work for reducing family troubles in this country. It presents a brief background of Vietnam geography and history with the reasons for the Vietnamese presence in the United States. It reviews the causes, diagnoses, remedies, and ways of preventing the troubles, based on questionnaires, the writer's experience in his fifteen year pastorate in Vietnamese Baptist churches and personal studies and perspectives. Minh Van Lam Religion, Clergy Religion, General Sociology, Ethnic and Racial Studies http://digitalcommons.liberty.edu/fac_dis/29 http://digitalcommons.liberty.edu/fac_dis/29 Mon, 02 Nov 2009 14:07:47 PST The working hypothesis of many contemporary New Testament researchers is that the documents with which they are working are the products of a lengthy and involved evolution. It began, of course, with the work and teachings of Jesus, but, the final arrangement and form, officially recognized as the Canon, did not take shape until well into the second century--far removed from the historical Jesus.The hypothesis which this study seeks to test is as follows. The books of the New Testament are authentic artifacts of the Apostles' respective ministries. They were received, accordingly, by the first century church as inspired of God and authoritative. Along with the Old Testament they formed the Canon of faith and practice. They were not measured by orthodoxy so much as they were the measure of orthodoxy.One predictable corollary to this is that the early Christian writings should not be characterized so much by creative genius as by a preoccupation with understanding and faithfully elucidating the teachings of the New Testament and eliminating those ideas which contradicted them.In order to test this hypothesis the Christology of John's Gospel and Epistles is examined in relation to Patristic, Nicean and Chalcedonian Christology. This examination shows that the Gospel and Epistles of John make specific assertions about the person of Christ which persistently influenced early Christian writers and which both provoked and resolved much subsequent discussion.When John's ideas are placed against attempts to understand the person of Christ in the early centuries of the Christian era there is a remarkable similarity to that which was accepted by the church and that which is observed in his writings. Just as conspicuous is the fact that only those speculations which radically differed with his ideas were considered problematic. This is precisely what one would expect, given the hypothesis at the outset of this study. Daniel R. Mitchell http://digitalcommons.liberty.edu/will_know/59 http://digitalcommons.liberty.edu/will_know/59 Mon, 02 Nov 2009 13:38:57 PST Harold L. Willmington http://digitalcommons.liberty.edu/fac_dis/28 http://digitalcommons.liberty.edu/fac_dis/28 Mon, 02 Nov 2009 13:06:29 PST The purpose of this dissertation is to investigate the theoretical foundations of African and western worldviews and their relationship to Christian theologizing. The dissertation seeks to contend two propositions: (1) Christian theology results from the disciplined reflection on God's biblical revelation by the believing hermeneutical community, and (2) a disciplined hermeneutic reflection on God's Word can best be done within the context of a people's worldview.The study adopts both a diachronic and a microcosmic approach to Christian theologizing in contemporary Africa, i.e. a non-generalizing Christian theologizing method that confines itself to a specific people, their culture and worldview. Thus, the Akamba of southeastern Kenya provide the case study through which the study is done.Therefore, to do Christian theology within the context of Akamba worldview, we undertook an investigative examination of the western, traditional and contemporary Akamba models of reality or knowledge systems (Chapters II, III and IV). However, since Christian theology among Akamba cannot be done in a vacuum, we have undertaken an examination of not only the western missionary backgrounds (Chapter V) from where the missionary to Ukambani was born and raised, but also have offered a critique on contemporary Akamba Christian theology (Chapter VI). The primary objective in doing this springs from the understanding that in order for the gospel of Jesus Christ to be embraced by the Akamba as God's good news, it must be clothed with Akamba worldview conceptual garments through the dynamic process of biblical contextualization.Besides the tools of theologizing (Chapter VII) and the case study in theological reflection given to Chapter VIII, the dissertation concludes by proposing seven different theological reflection principles that the author considers should characterize both the trained theologian and the hermeneutic community. They are seven general lessons for theological contextualization which our study has led us to see. We have presented these principles as necessary attitudes for those involved in Akamba Christian theological reflection, but the non-Akamba reader should examine how the different attitudes (principles) can be applied to his particular context. Jones Kaleli http://digitalcommons.liberty.edu/fac_dis/27 http://digitalcommons.liberty.edu/fac_dis/27 Mon, 02 Nov 2009 11:27:16 PST Craig Q. Hinkson http://digitalcommons.liberty.edu/fac_dis/26 http://digitalcommons.liberty.edu/fac_dis/26 Mon, 02 Nov 2009 09:09:20 PST The goal of this study is to provide a holistic reading of the largely narrative material in Jeremiah 26-45 that is informed by the disciplines of literary and rhetorical criticism. This study seeks to contribute to the growing trend of reading the book of Jeremiah as a literary entity that possesses an editorial unity in spite of the complex compositional history that appears to stand behind the book.This study will focus primarily on the overarching plot and structure that emerge from the reading of Jeremiah 26-45. The thesis is that this section of the book of Jeremiah consists of two panels of material, chapters 26-35 and 36-45 that are roughly symmetrical to one another. These two panels of material share four basic features in common with each other: an introduction that details national rejection of the prophetic word at the Jerusalem temple (chs. 26 and 36); narratives dealing with prophetic conflict over the issue of submission to Babylon (27-29 and 37-39); sections dealing with the fate of Israel in the aftermath of exile that contrast the immediate and distant futures (30-33 and 40-43); and a concluding section that focuses on the issue of Judah's covenant infidelity (34-35 and 44-45). The plot of Jeremiah 26-45 revolves around the concept that national destiny is determined by response to the prophetic word, and the central tension in the narrative is created by the contrast between the immediate aftermath of the exile where Judah perpetuates the sins of the past and the promised restoration of the distant future.The study has six chapters. The first chapter summarizes how the conclusions of modern critical scholarship have impacted reading the book of Jeremiah as a literary entity. The second chapter explores the problems involved in searching for an overarching structure for the book of Jeremiah in general and this section in particular. Chapters three through five are the heart of this study and explore the major parallels that exist between the two panels found in chapters 26-35 and 36-45. The sixth chapter concludes the study by providing a brief summary of the major themes and patterns that emerge from a holistic reading of chapters 26-45. Gary E. Yates http://digitalcommons.liberty.edu/fac_dis/25 http://digitalcommons.liberty.edu/fac_dis/25 Mon, 02 Nov 2009 08:43:10 PST Albert Barnes was an influential leader among New School Presbyterians in mid-nineteenth-century America. As a beloved pastor of the First Presbyterian Church in Philadelphia and as a biblical scholar whose commentaries are still widely used today, Barnes undertook an exhaustive study of the Bible to address the foremost social issue of his day--slavery. After considering most passages in the Bible being used in the discussion, he realized that a conclusive argument could not be made, which was based exclusively on proof-texts. Barnes challenged those involved in the discussion not to ignore the Bible or its ability to provide answers to life's difficult questions--an error made all too quickly in modern America--but to find an objective way to measure the validity of proposed applications of those proof-texts directly addressing slavery. Barnes' chief contribution to the American slavery discussion was not merely his exhaustive study of the biblical texts directly addressing slavery. His hermeneutical method brought the discussion beyond the texts directly addressing slavery to a principle-driven approach as a necessary supplement to proof-text ethics. By suggesting that the application of proof-texts be measured against the primary principles of scripture, he found one means by which scripture could be objectively applied to the slavery discussion. In the end, Barnes would conclude that the practices essential to the perpetuation of the institution of slavery so greatly conflict with the primary principles of scripture (such as the "golden rule," equality, the brotherhood of God's family, spiritual growth, and God's abhorrence of oppression), that if the sinful practices were to cease, all that would be left would be a toned-down form of employment. Barnes was convinced that if masters only knew and were sensitive to these primary principles of scripture, they would naturally emancipate their slaves. In the conclusion section, suggestions are made for further study on how the Bible can be used as an authoritative source of morality in modern discussions on civil rights and ethical issues such as racism, homosexuality, abortion, and human cloning. Kenneth G. Cleaver http://digitalcommons.liberty.edu/fac_dis/24 http://digitalcommons.liberty.edu/fac_dis/24 Mon, 02 Nov 2009 07:59:24 PST Enlightenment evidentialism argues that a belief is rational for a person only if that person has sufficient evidence, arguments, or reasons for that belief. Sufficient evidence under this conception of rationality typically follows a classical foundationalist system which argues that the belief that P is rational if and only if P is (1) self-evident, evident to the senses, or incorrigible, or (2) inferable from a set of beliefs that are self-evident, evident to the senses, or incorrigible. In order to be rational about one's beliefs, a cognizer must be able to trace all of one's non-basic beliefs back to self-presenting basic beliefs which coerce (either rationally or probabilistically) one's non-basic beliefs. This approach to rationality carries with it profound implications for the rationality of theistic belief (i.e., the belief that God exists). Most non-theistic evidentialists argue that theistic belief does not satisfy the criteria for rationality because it typically fails to supply the sufficient evidence required to maintain it. By incorporating the valid insights of three contemporary religious epistemologists (Nancey Murphy, Alvin Plantinga, and Richard Swinburne), it is argued that one can arrive at a model of rationality in which sufficient evidence for the rationality of one's beliefs (theistic or otherwise) does not require that a cognizer trace all of one's non-basic beliefs (e.g., belief in God) back to self-presenting basic beliefs that are thought to be coercive on all rationally attentive people. The proposed model of rationality argues that, on one level, sufficient evidence for the rationality of one's beliefs (including theistic belief) incorporates a reason-based conception of justification which may coincide with (but need not) a cognizer's attempts to offer rationally convincing evidence that one's beliefs are true or certain. On another level, being rational about one's beliefs involves attempts to marshall enough of the appropriate kind, quality, and amount of evidence so as to be so rationally convinced of the truth or certainty of a given belief that one can no longer maintain a reasonable doubt. Thomas Anthony Provenzola http://digitalcommons.liberty.edu/fac_dis/23 http://digitalcommons.liberty.edu/fac_dis/23 Mon, 02 Nov 2009 07:44:03 PST This dissertation aims to define the title "Son of God" as applied to Jesus Christ in the Synoptic Gospels.In the Old Testament the term "son of God" was variously applied to angels, Israel, Israelites, Davidic kings, and possibly to the Messiah. In intertestamental Judaism the term was used mainly with reference to Israel and its righteous people, and is never specifically applied to the Messiah. In Hellenistic literature the title was sometimes given to pagan kings, emperors, and certain heroes. None of these occurrences can form the background for the Synoptic use of the title.In the Synoptic Gospels Jesus uses only two titles of Himself: Son and Son of Man. With the title "Son" Jesus related Himself closely to God the Father in a unique and exclusive sense, particularly in such passages as Matthew 11:27 and Mark 12:6. Jesus always addresses God in prayer as "Abba," a term never addressed to God by contemporary Palestinian Jews. At His trial Jesus publicly and clearly accepts the full title "Son of God" for Himself while claiming exclusive association with God, highlighted by a resulting charge of blasphemy. Matthew, Mark, and Luke each emphasize Jesus's sonship as divinity rather than simple messiahship.Normally beings with supernatural insight designate Jesus as the Son of God: Gabriel, Satan, demons, Peter, and the heavenly voice at His baptism and Transfiguration. Jesus' sonship requires a supernatural revelation and announcement. Even a pagan Roman centurion confesses Jesus' sonship through the divine revelation of the cross. The key revelation occurs at Jesus' baptism, where the perspective of the Father is given.In virtually every reference to Jesus' sonship, it is either His supernatural origin, His unique relationship to the Father, or His claim to equality with God that is highlighted. The title may thus be defined as expressing that unique attribute of Jesus Christ by which He exclusively and ontologically shares the divine nature and character of His heavenly Father, revealing God to man as no other can do, and carrying out perfectly God's purposes as Messiah, Servant, and eternal Sovereign. Wayne A. Brindle http://digitalcommons.liberty.edu/ss_lesson_audio/99 http://digitalcommons.liberty.edu/ss_lesson_audio/99 Mon, 02 Nov 2009 07:06:12 PST Elmer L. Towns http://digitalcommons.liberty.edu/ss_lesson_audio/98 http://digitalcommons.liberty.edu/ss_lesson_audio/98 Mon, 02 Nov 2009 06:54:28 PST Elmer L. Towns http://digitalcommons.liberty.edu/ss_lesson_audio/97 http://digitalcommons.liberty.edu/ss_lesson_audio/97 Mon, 02 Nov 2009 06:52:43 PST Elmer L. Towns http://digitalcommons.liberty.edu/ss_lesson_audio/96 http://digitalcommons.liberty.edu/ss_lesson_audio/96 Mon, 02 Nov 2009 06:47:55 PST Elmer L. Towns http://digitalcommons.liberty.edu/lib_dc_stats/22 http://digitalcommons.liberty.edu/lib_dc_stats/22 Mon, 02 Nov 2009 06:24:47 PST Liberty University http://digitalcommons.liberty.edu/fac_dis/22 http://digitalcommons.liberty.edu/fac_dis/22 Fri, 30 Oct 2009 13:38:08 PDT This dissertation analyses and evaluates the interpretive issues which have influenced the interpretation of Matthew's Judgment of the Sheep and Goats (Matt 25:31-46).The first chapter summarizes 18 interpretations of Matt 25:31-46 drawn from the reading perspectives of scholars who represent distinct approaches to interpretation from ancient to post-modern times. This chapter demonstrates how these commentators' opinions about the locus of meaning affected their interpretations of Matt 25:31-46.Chapters 2, 3, and 4 list and discuss the many other interpretive issues that have influenced the interpretation of Matt 25:31-46. Chapter 2 explains the relevance of theories which have been adopted concerning the author's identity and life setting. Chapter 3 discusses the interpretive issues that are related to the wording of the text and its relation to other texts both inside and outside of Matthew's Gospel. Chapter 4 discusses the interpretive issues that are related to the proper identification of the genre of Matt 25:31-46 as well as those issues related to the rhetorical structure of the passage and its relation to the broader lines of argument in the balance of the Gospel.Chapter 5 evaluates all of the interpretive issues listed in chapters 2, 3, and 4 from a reading perspective that recognizes the locus of meaning in the author's intention. This chapter opens with a "working" description of the author and his life setting. The balance of the chapter evaluates each interpretive issue in the light of this working description of the author. The chapter concludes that this author would have intended the passage primarily to console the missionary disciples who were facing neglect and persecution in their obedience to the Great Commission (Matt 28:19-20). The "least" in 25:40 and 45 were therefore primarily intended to refer to the disciples, especially in their missionary capacity. A secondary intention may well have been a warning to other Christians to practice brotherly love.The dissertation ends with a brief "Epilogue" which discusses the strengths and limitations of this method of interpretation. Gaylen P. Leverett http://digitalcommons.liberty.edu/fac_dis/21 http://digitalcommons.liberty.edu/fac_dis/21 Fri, 30 Oct 2009 12:24:12 PDT This dissertation analyses and evaluates the seven most prominent motifs in the book of Qohelet with a view towards demonstrating the inter-dependency between these motifs. As each motif is evaluated in light of its relationship to other prominent motifs, a balanced approach to Qohelet is reached.Chapter one presents an introduction to the background issues vital to Qohelet studies, along with a survey of current approaches and the presuppositions from which my own analysis of Qohelet will be taken. Chapter 2 begins the evaluation of motifs, focusing on the problem, or "dilemma" of hevel and Qohelet's quest to find a "solution," or yitron, which may in some way provide an answer to the "dilemma." Chapter 3 serves as an excursus of sorts, dealing with the theological context and perspective from which Qohelet writes, namely, the "under the sun" perspective.Chapters 4 through 6 continue the analysis of the other prominent motifs observable within Qohelet, including the role of wisdom, divine determinacy and mortal limitations, and finally, the inevitability of death. The analysis conducted in each of these chapters explores the nature of each motif along with primary issues relevant to a proper exegetical understanding of each.Chapters 7 and 8 continue to explore the details regarding an understanding of prominent motifs, although the focus now shifts to the concluding motifs of the "enjoyment of life" and the "fear of God." The enjoyment of life and the fear of God are presented as wisdom based imperatives that bring Qohelet's quest to a conclusion.Finally, chapter 9 concludes the analysis of the inter-dependency of the motifs, and proposes an approach to the book that incorporates a positive, wisdom based paradigm for living in a fallen world. Richard Alan Fuhr, Jr. http://digitalcommons.liberty.edu/fac_dis/20 http://digitalcommons.liberty.edu/fac_dis/20 Fri, 30 Oct 2009 12:01:20 PDT Gary R. Habermas http://digitalcommons.liberty.edu/fac_dis/19 http://digitalcommons.liberty.edu/fac_dis/19 Fri, 30 Oct 2009 10:25:22 PDT The book of Revelation is notorious for an almost chaotic diversity of interpretations, no doubt as a result of the surprising symbols like those found in other apocalypses. The book is saturated in apocalyptic symbolism, and many of the characters are not so much named as caricatured. Revelation 12, a central chapter both in location and theology, contains characters whose importance and background have been thoroughly investigated: (1) the celestial woman, (2) the dragon (Satan), and (3) the Messianic child. John throws an unexpected name into this mix of characters--the angel Michael.This study examines the role of Michael in Revelation 12 from two perspectives: (1) that of the ideal, first century audience, and (2) that of the author of the Apocalypse. In Revelation, angels assume a variety of roles, and even Jesus is depicted in what may be palled "angelic" terminology. Michael, the only angel mentioned by name, appears at a pivotal point in Revelation's narrative and embarks on a significant battle with the dragon, Satan. The role Michael assumes in this story would seem to belong naturally to the child Messiah of Rev. 12:5, yet instead of Messiah removing the dragon from heaven, Michael and his angels fight the war.This study considers the roles of Michael and Messiah in Revelation 12, looking specifically for a paradigm through which the first century author and audience may have understood the story. This paradigm grows from an investigation into the various interpretive streams used by John in Revelation 12 and how his audience understood those streams. These streams present various roles for Michael in the developing eschatology of Jewish (and Christian) theologies. Some of Michael's roles mirror aspects later assigned to Messiah. Although these concepts could lead to a confusion of Messiah with Michael, a close reading of Revelation actually indicates that Michael was understood as subservient to Messiah. Indeed, this examination of the Michael traditions suggests that John may have reinterpreted Michael's eschatological function in Revelation 12. This study investigates that reinterpretation and compares Michael's new function to the role of Messiah in Revelation. Leo R. Percer http://digitalcommons.liberty.edu/fac_dis/18 http://digitalcommons.liberty.edu/fac_dis/18 Fri, 30 Oct 2009 10:19:04 PDT The purpose of this dissertation is to examine and evaluate the position of Gilbert Meilaender on the appropriateness of appealing to religious reasons as support for one's position on issues of public policy. The dissertation establishes that, while Meilaender often discusses public policy issues directly or indirectly from a distinctively Christian perspective, he argues that such discussions are unavoidable, appropriate and consistent with toleration for other views in a pluralistic democracy. While this may create a certain amount of tension within pluralistic democracy, it poses no serious threat to social stability and can be both civically virtuous and respectful of other views.The dissertation first surveys the ongoing debate on the place of religious reasons in supporting or opposing public policies, delineating three basic positions on the question and exploring the views of representatives of each position. It then moves to an analysis of Meilaender's conception of Christian ethics which informs his position on the question of religion and public policy. Two salient themes emerge in this analysis: tension and limits. These two themes play an important role in the third part of the dissertation which explicates Meilaender's specific position on the place of religious reasons in supporting or opposing public policies. Meilaender's position is further illuminated through considering some of his publications and his work with government-sponsored bioethics commissions. The last part of the dissertation evaluates Meilaender's position by placing him in conversation with others from a variety of perspectives on this question and closes with some final comments on Meilaender's view. I conclude that his position is both consistent with his conception of Christian ethics and that it is respectful and tolerant of the views of others. Mark W. Foreman http://digitalcommons.liberty.edu/fac_dis/17 http://digitalcommons.liberty.edu/fac_dis/17 Fri, 30 Oct 2009 08:52:54 PDT Chapter 1 summarized some of the methodological and hermeneutical issues and discussed the problem and history of tithing in Christianity. Various arguments through the centuries have been proposed that provided reasons for the abrogation and the continuation of tithing. The "Christian view" on this issue has not been monolithic.Chapter 2 discussed tithing in the Old Testament and concluded that (1) the pre-Mosaic period contained no tithing system and no command to tithe, (2) in the Mosaic law the Israelites gave well-beyond ten percent and only products connected to the land were liable to tithing, and (3) the Historical and Prophetic books contain no passage useful to argue for the continuation of tithing.Chapter 3 explicated the teaching of tithing in the New Testament. The passages that employ the word "tithe" in no way advocate the continuation of tithing for Christians.Chapter 4 analyzed three theological systems and concluded that arguments from these theological systems to advocate tithing fell short of convincing. The systems of dispensationalism and Non-Theonomic Covenant Theology do not contain principles that lead to the continuation of tithing. Theonomic Covenant Theology may possibly advocate the Charity Tithe, if they believe it is part of the civil law. Finally, traditionalism, pragmatism, and natural law furnished inconclusive arguments for the continuation of tithing.Chapter 5 discerned five categories for New Covenant era giving. The twenty principles elucidated are a foundation from which Christian giving can be faithfully observed. Above all, these principles require that one have an active relationship with the Lord for obedience to result. The standard has not been lowered, but neither has it necessarily been raised: it has changed.All Christians should give something, but there is not a universal amount or percentage required. Each believer must look at their situation in life, their church, and those around them to seek out possible needs. Furthermore, a mindset focused on eternity, and not the moment, will desire to give sacrificially to God's work on the earth. From some paychecks God may require one hundred percent, from others five percent. David A. Croteau http://digitalcommons.liberty.edu/sor_fac_pubs/161 http://digitalcommons.liberty.edu/sor_fac_pubs/161 Fri, 30 Oct 2009 08:35:00 PDT The thesis explores the meaning of the concept of believing in the Gospel of John. Chapter 1 provides a discussion of the relevance of the subject and the methodology employed in the research. The methodology is primarily a semantic field approach emphasizing the importance context adds to the interpretation process. Chapters 2, 3, and 4 follow the same basic outline. The goal is to provide an analysis of [Special characters omitted.] within its syntactical relationships and verbal forms. Any relevant conclusions are then integrated into an exegetical discussion. The Gospel of John is divided into three sections, one for each of these chapters: John 1-4, 5-12, 13-21. In Chapter 2 (John 1-4) the evidence for interchangeableness of the [Special characters omitted.] and [Special characters omitted.] + dative constructions is presented. [Special characters omitted] constructions do not refer to a superior belief. Typically, verbal forms of [Special characters omitted.] are not used formulaically. The crowd in 2:23-25 is portrayed negatively. The disciples, the Samaritans, and the royal official progressed in their belief.In Chapter 3 (John 5-12) the [Special characters omitted.] construction was determined to contain a different meaning than the [Special characters omitted.] and [Special characters omitted.] + dative constructions. John 5:12 can be characterized as, largely, many people rejecting Jesus. While four signs were performed by Jesus, there were seven negative reactions to them; the three signs performed in John 1-4 had mixed reactions. Three inadequate professions were made in John 5-12 (6:14; 7:31; 10:21) and four groups demonstrated deficient belief through poor actions (6:22-66; 8:21-47; 10:22-39; 12:42-43). Positive portrayals were placed in contrast to negative portrayals. The antecedent to "they" (in 12:37) are the negative portrayals of those believing in John's Gospel, not one specific group.In Chapter 4 (John 13-21) the [Special characters omitted.] absolute construction was in a synonymous relationship to a [Special characters omitted.] construction, demonstrating the flexibility of this construction in the Gospel. Eternal life, understood in both its qualitative and quantitiative aspects, was discussed in its relationship to believing. The relationship of knowing and believing should be understood as being reciprocal. John 13-21 begins with two pericopae in which Jesus calls his disciples into a deeper faith; later in the narrative they progress. All portrayals of believing were positive in this section. It appears that the beginning of the Gospel was more concerned with a question of whom belief should be placed in, while the latter part was more concerned with the content of this belief. Chapter 5 summarizes the conclusions while integrating them. Implications are drawn for Lordship Salvation and the doctrine of assurance David A. Croteau http://digitalcommons.liberty.edu/fac_dis/16 http://digitalcommons.liberty.edu/fac_dis/16 Fri, 30 Oct 2009 08:07:03 PDT My dissertation focuses on the Euthyphro question, from one of the Socratic dialogues, understood in terms of the following dilemma posed against theistic ethics: (1) Either what is good/right is moral because God commands it, or it is not. (2) If what is good/right is moral because God commands it, then the good/right is arbitrary and vacuous. (3) If what is good/right is moral for reasons other than that God commands it, then God is superfluous from the standpoint of morality. (4) So, either the good/right is arbitrary and vacuous or God is superfluous to morality.The dilemma is really two-fold. In the axiological version I reject premise (3) of this argument, because though I deny that the good is determined by divine command, I argue that there is an intimate connection between God and the necessary moral truths constitutive of the ultimate intrinsic good. Such truths are a reflection of his nature, and God probably best accounts for their existence in the first place. So even if God's commands typically are commands of what is good, that does not entail that goodness is independent of God.In the deontic version of the question I reject premise (2). If God commands, rendering obligatory, something that is morally good, then his command is not arbitrary, but predicated on what is morally good. God cannot make the violation of a necessary moral truth morally obligatory; these constraints are internal to God's perfect nature. This affirmation of God's (de re) impeccability is what enables me to reject the premise that God can sin, a premise shared by versions of both the arbitrariness and vacuity objections to divine command theory. I also reject premise (3). I do not interpret God's commands so expansively as to include every clear apprehension of a necessary moral truth, yet in those cases where obligations result by this alone without God's commands, there is still an apprehension of a truth rooted in God's nature.My conclusion is that the Euthyphro Dilemma has yet to be shown to pose the in-principle objection to theistic ethics for which it is often credited. David Baggett