This dissertation examines the doctrines of effectual calling and regeneration and argues that the biblical view is that God's saving grace is monergistic - meaning that God acts alone to effectually call and monergistically regenerate the depraved sinner from death to new life - and therefore effectual calling and regeneration causally precede conversion in the ordo salutis, thereby ensuring that all of the glory in salvation belongs to God not man. Stated negatively, God's grace is not synergistic - meaning that God cooperates with man, giving man the final determative power to either accept or resist God's grace - which would result in an ordo salutis where regeneration is causally conditioned upon man's free will in conversion and, in the Calvinist's opinion, would rob God of all of the glory in salvation. Chapter 1 introduces the monergism-synergism debate by placing it within the contemporary evangelical context. Chapter 1 not only introduces the debate between Calvinists and Arminians but also introduces the recent attempt of modified views to present a via media between the two. Chapter 1 also presents the thesis and explains the parameters and presuppositions of the dissertation. Chapter 2 examines the doctrine of monergism within the Reformed tradition. Rather than an exhaustive survey, chapter 2 selects some of the most important representatives from the Reformed tradition including: Augustine, John Calvin, the Canons of Dort, and the Westminster Confession. In discussing these figures and confessions, chapter 2 provides the historical and theological context in which the Reformed argued against the synergists of their own day. Chapter 3 turns to a biblical and theological defense of total depravity and effectual calling. Chapter 3 first begins with a biblical defense of total depravity and spiritual inability, as well as a brief discussion and utilization of Jonathan Edwards' understanding of free will (the freedom of inclination). Chapter 3 then seeks to argue for the thesis presented in chapter 1 by showing from Scripture that the Calvinist view of effectual calling is biblical. Chapter 4 continues the argument from chapter 3 by focusing in on the doctrine of regeneration. Chapter 4 argues that regeneration is monergistic rather than synergistic, meaning that God's grace in regeneration is not contingent on the will of man to believe but God's grace works alone. Therefore, faith and repentance are the result not the condition of regeneration in the ordo salutis. Chapter 5 seeks to give an accurate and fair presentation of the Arminian view(s), giving attention to the theological nuances among Arminians. Chapter 5 shows that there is diversity within Arminianism, so that there are those who hold to a "classical Arminian" view and there are those who hold to a Semi-Pelagian view. However, chapter 5 demonstrates that both views end up in the same place, namely, affirming the doctrine of synergism which makes God's grace contingent upon man's will. Chapter 6 is a biblical and theological critique of the Arminian view. Chapter 6 shows that the Arminian doctrine of synergism is not found in Scripture, contradicts Scripture, and robs God of all his glory in salvation. Chapter 7 turns from the Arminian view to examine recent modified attempts to pave a middle way between Calvinism and Arminianism. Chapter 7 shows specifically that attempts at a middle way borrow from Arminianism and consequently fall prey to an erroneous interpretation of Scripture. Chapter 7 shows that a middle way is biblically impossible and it also robs God of all his glory in salvation. Chapter 8 concludes the dissertation by restating the thesis, summarizing the biblical data, and arguing that only the Calvinist view can preserve the glory of God to save sinners. Three appendixes conclude the dissertation. Appendix 1 examines the Arminian and Calvinist views of the love of God and argues that divine love in Scripture is far more complex than the Arminian makes it out to be. God not only has a universal love for all people but a special, particular, and efficacious love only for the elect. Appendix 2 examines the Arminian and Calvinist views of the will of God and argues once again that the will of God in Scripture is far more complex than the Arminian makes it out to be. Scripture shows, it is argued, that God not only has a moral or preceptive will as well as a will of disposition but also a will of decree by which he effectually ordains all that comes to pass. Appendix 3 looks at the relationship between effectual calling and regeneration in the Reformed tradition and the diversity that exists among the Reformed as to how exactly describe this relationship. Appendix 3 presents and critiques each view, but pays particular attention to Michael Horton's recent proposal for "covenant ontology and effectual calling."

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.

Au cours du 20ème} siècle, les enregistrements marégraphiques suggèrent une hausse du niveau de la mer de 1.8 mm/an. Plus récemment, les observations spatiales indiquent une hausse de 3.3 mm/an sur la période 1993-2009. Cette augmentation au cours du temps est attribuée au réchauffement global de la planète enregistré depuis plusieurs années maintenant. Durant cette thèse, nous analysons les observations et les causes de la hausse moyenne globale du niveau de la mer. Nous estimons les variations stériques du niveau de la mer grâce aux données du projet international Argo et, les variations de masse des océans liés aux apports d'eau des continents à l'aide des mesures de la mission GRACE. Une autre étude se concentre sur la variabilité du stock d'eaux continentales des plus grands bassins hydrologiques de la planète, à l'aide des données GRACE, et l'impact de cette composante à la hausse du niveau de la mer. Puis, nous analysons l'impact de la variabilité interannuelle du stock d'eaux continentales aux variations du niveau de la mer sur diverses périodes. Enfin, nous étudions le bilan des contributions climatiques à la hausse observée du niveau de la mer sur la période altimétrique totale et pour les années récentes. Dans une deuxième partie, nous étudions les variations régionales du niveau de la mer. Nous établissons dans un premier temps, les causes de la variabilité régionale du niveau de la mer et nous interprétons le signal résiduel issu de la différence entre le niveau de la mer observé et l'expansion thermique des océans. Nous étudions ensuite les variations passées des structures régionales du niveau de la mer sur les dernières décennies (1950-2003). Le but est de reconstruire les variations passées du niveau de la mer en 2-D et ainsi d'avoir une connaissance plus approfondie de l'évolution régionale du niveau moyen des mers. Ce travail a pour objectif ultime de contraindre les modèles climatiques couplés utilisés par l'IPCC (Intergovernmental Panel on Climate Change) pour prédire l'évolution future du niveau de la mer au cours du 21ème siècle. Cette analyse nous permet de détecter un signal basse fréquence dans la variabilité régionale du niveau de la mer que nous observons non seulement dans les données in situ mais aussi dans les modèles climatiques couplés.

Peck’s view on regeneration, that the regenerated spirit does not sin and die again, stems from his different view of human nature as such. He understands the soul to be an immaterial body, but not the spirit. Thereby he focuses on the human being in light of a unity between the spirit and the body. He also explicates human existence with the image of the relationship between master (spirit) and servant (body). Based on his belief he accepts that the spirit is created in the image of God as a simple unit. In this sense he conceives that the spirit manifests all of God’s attributes to the soul, which is also created sufficiently to receive and reveal God’s nature to the body. The body that is created with this capacity to reflect God’s attributes is capable of showing them to all creation. This government of God towards all creation can be effected due to the organic unity of the spirit and the body in the human being as instrument for God’s government. As soon as Adam broke God’s commandment when his mind was deceived by the devil, his spirit was condemned and its subjective liability perished once and for all. Likewise, the spirit of the whole human race is condemned in Adam and died at once incorporated in Adam’s spirit. Thus, when the spirit created by God is united with its body in the mother’s womb that spirit dies, because all have part in Adam’s sin and have inherited the guilt and the sinful nature from Adam. However, this all forms part of God’s greatest plan of salvation to establish his church once and for all. This church should be spotless, righteous, reconciled in His presence through the redemption by Jesus Christ. The Holy Spirit applies the eternal atoning death of Christ to the human spirit. Therefore the spirit is now able to live again and does not sin and die any more in the sense of the subjective liability for the mortal ‘soul and body’. As soon as the spirit is regenerated, therefore, the Holy Spirit takes this spirit as His indwelling place and powerfully begins to bear witness to the soul, so that this person can confess 000his/her sins and receive Jesus Christ as Saviour, that is, conversion. Peck describes the regeneration of the spirit as the actual regeneration, in which the effect of sin and death is removed completely. He also depicts the regeneration of the body as the legal regeneration in the sense that any remaining influence of sin and death will be eliminated progressively through the power of the Holy Spirit and the Word of God. These effects of sin also will be demolished completely on the day of resurrection at the second coming of Christ. This indicates that Peck’s view on regeneration focuses for the human being as a whole, not only on the human spirit. Peck regards regeneration as the mysterious work of the Holy Spirit in the sub-consciousness of humans. He also views it as a supernatural change, brought about by the power of the blood of Jesus, the Holy Spirit and the Word of God. In addition, he delineates it as an instantaneous change. When the Holy Spirit applies the redemption through Jesus Christ to the elect ones, their spirit immediately is raised from dead. This change is from death to life and has a ‘once-for-all’ character. Moreover, Peck characterises this process as a radical change. Peck considers the spirit to be the root and the principle of life in humans. For him the regenerated spirit implies a radical change within the human being as a whole. This radical change does not stem from the human heart, but comes from the Holy Spirit who resurrected the regenerated spirit. By the mighty work of the Spirit the disposition of humans are radically changed (from the root). This happens when the spirit of the regenerated person is quickened, and he/she is unable to resist God’s saving grace, which conforms him/her into the true image of Christ. In conclusion it can be noted that Peck’s general view of regeneration connects with that of the Reformers, although his thought of the regenerated spirit is not reflected in the general Reformed thought. Finally, the researcher may conclude that Peck’s view of the regeneration is acceptable within the Reformed Theology’s line of thought, whereas Peck’s particular view of the regenerated spirit diverges from the Reformed tradition. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012

The purpose of this thesis is to identify the reasons for Israeli and Palestinian religious objections to peaceful co-existence in a two-state solution to the conflict over the land between the Jordan River and Mediterranean Sea. Developing an understanding of the basic religious requirements and precedents, while consistently considering religious impact in politics, may help to open dialogue between Jewish Gush Emunim and Muslim Palestinian Hamas, strong opponents to land compromise. Arguments by Gush Emunim and Hamas from the two major religious works, the Jewish Tanakh and the Muslim Qur’an, and associated commentaries, the Jewish Talmud and Muslim Hadith, are compared and evaluated for religious insights into the disputed areas. Contemporary interpretations of each major writing and political objections based on religious argumentation create a strong context for modern conflict. The requirements and precedents for peace that come from religious texts also promote open dialogue. This thesis suggests ways to open dialogue between the Israeli and Palestinian cultures, comparing religious texts, interpretations, and concepts, in an effort to promote peaceful co-existence and build an effective strategic narrative.

"The Book and the Veil" is an experimental ethnographic study that presents a feminist critique of Orientalist discourse as it relates to Istanbul at the turn of the twentieth century. / The Preface reviews relevant anthropological literature in order to construct the theoretical context of the thesis. The Introduction then elaborates on the various voices embodied in the text, each of which expresses different types of cultural and critical information. / Part 1 (Chapters 1-4), comments on Grace Ellison's stay in Istanbul harems in 1914, as described in An Englishwoman in a Turkish Harem. Part 2 (Chapters 5-7), engages in a dialogue with Pierre Loti as a representative of Orientalist discourse and comments on Zeyneb Hanoum's A Turkish Woman's European Impressions. Zeyneb Hanoum's experiences in Europe are then compared with Grace Ellison's stay in Turkey. / The Conclusion offers a discussion and critique of feminism and representative writing.

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2005. / Includes bibliographical references (leaves 205-208 ).

Thesis (D. Min.)--Dallas Theological Seminary, 2008. / Includes abstract. Includes bibliographical references (leaves 359-363).

Thesis (D.Min.)--Dallas Theological Seminary, 2008. / Includes abstract. Description based on print version record. Includes bibliographical references (leaves 359-363).

Thesis (D. Min.)--Northern Baptist Theological Seminary, 2007. / Abstract. Includes bibliographical references (leaves 169-178).