This thesis is an analysis and examination of the concept of Faith as understood, experienced, and held by John Wesley: Throughout this study, the question, "Is this Faith possible" lingers, depicting the serious quest of heart and mind to understand Wesley's theology and his empirical view of Faith, as found in the eighteenth-century Revival in England and in Methodism. The problem of the usage of Faith, and the confusion of Freedom, in the life of the "true Christian" in Society, forms the basis of this discussion. The concepts Faith, Freedom, and Society are each examined in this work: The Spirit of the Age, as depicted by the thought of Kant the "transcendentalist" in Europe; of Locke the English empiricist; and of Edwards the Calvinist in America, give insight into the struggle in the pursuit of Freedom. These difficulties are met by the unique ministry of Wesley, who would not compromise man's "unalienable right" to be Free, especially in the light of "salvation by faith." In this analysis and consideration I look at Wesley's concepts of Faith, Freedom, and his understanding of Society, in the light of his theology and ethics, as well as the milieu of the eighteenth century; the implications of these are considered, taking note of, the influence and the impact of Wesley's ministry and writings upon almost all of the eighteenth-century English population, as well as the overflow of the same into the wider world. What happened through his ministry stresses the truth that, what he knew as Faith, was very different from the orthodox and traditional views. More than ever, this needs to be understood today. Wesley's experience of Faith, in his Freedom with regard to Society, is as relevant today as it was then. This thesis sets out to clarify some of the problems: What Wesley had found, history cannot deny. / Philosophy, Practical & Ststematic Theology / D. Th. (Theological Ethics)

So-called obligations erga omnes, owed to the international community as a whole, including all States, now form part of positive international law. These obligations protect some of the most basic values of present-day international relations. Examples include the obligations not to commit genocide or torture, to uphold the most basic human rights, to respect the self-determination of peoples, and so on. However, there is little agreement as to what these obligations imply, how they have come about, and how to identify them. In the literature, at least, there is widespread agreement that obligations erga omnes are different in essence and in nature from obligations owed by one State to another State, so-called obligations inter partes. In turn, this —alleged— radical conceptual break severs obligations erga omnes from a wealth of norms that exist in present-day, general international law, but whose origins lie farther back in time. This thesis attempts to reconcile obligations erga omnes with obligations arising in classic, general international law. It explores what it means to be owed an obligation and how it came to pass that most obligations were owed inter partes. The particular way in which sovereignty came to be conceived and the furtherance of sovereignty, at the expense of other values, forms the pattern that gave rise to obligations inter partes. But even at that time, exceptions to this pattern existed which brought about obligations analogous to those owed erga omnes today. Relevant state practice will be analysed. If obligations erga omnes could have been created in classic international law, it is unjustified to maintain that obligations erga omnes represent so radical a break with the past. Obligations erga omnes are aggregates of bilateral, primary obligations. From this perspective, it is possible to identify these obligations, their consequences, and to discern their origins.

Thesis (M.A.)--Trinity International University, 2006. / Abstract. Includes bibliographical references (leaves 187-196).

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.

Phase II archaeological testing of the Wesley Chapel Gulf area was conducted in June and July 2004 by six Ball State Anthropology students, including the author, for the Hoosier National Forest. This fieldwork was aimed at assessing the significance of two sites, 120r382 and 120r384, located by the previous surveys. These two sites were considered potentially eligible for inclusion on the National Register of Historic Places because of the data they may provide.The purpose of the research is to determine how this unique natural feature was utilized by prehistoric cultures and to assess its role within the regional archaeological context. The research builds upon data recovered during the previous archaeological surveys of the land immediately surrounding the gulf and tests the conclusions of those investigations with recent data from two archaeological sites, 120r382 and 12Or384. Analysis of the cultural material recovered during the 2004 fieldwork illuminates the prehistory of the Wesley Chapel Gulf area and enhances the interpretation of its role in prehistoric settlement patterns within the Hoosier National Forest region. / Department of Anthropology

Thesis (Ph. D. in Religion)--Vanderbilt University, May 2009. / Title from title screen. Includes bibliographical references.

Thesis (M.A.)--Trinity International University, 2006. / Abstract. Includes bibliographical references (leaves 187-196).

This thesis is an analysis and examination of the concept of Faith as understood, experienced, and held by John Wesley: Throughout this study, the question, "Is this Faith possible" lingers, depicting the serious quest of heart and mind to understand Wesley's theology and his empirical view of Faith, as found in the eighteenth-century Revival in England and in Methodism. The problem of the usage of Faith, and the confusion of Freedom, in the life of the "true Christian" in Society, forms the basis of this discussion. The concepts Faith, Freedom, and Society are each examined in this work: The Spirit of the Age, as depicted by the thought of Kant the "transcendentalist" in Europe; of Locke the English empiricist; and of Edwards the Calvinist in America, give insight into the struggle in the pursuit of Freedom. These difficulties are met by the unique ministry of Wesley, who would not compromise man's "unalienable right" to be Free, especially in the light of "salvation by faith." In this analysis and consideration I look at Wesley's concepts of Faith, Freedom, and his understanding of Society, in the light of his theology and ethics, as well as the milieu of the eighteenth century; the implications of these are considered, taking note of, the influence and the impact of Wesley's ministry and writings upon almost all of the eighteenth-century English population, as well as the overflow of the same into the wider world. What happened through his ministry stresses the truth that, what he knew as Faith, was very different from the orthodox and traditional views. More than ever, this needs to be understood today. Wesley's experience of Faith, in his Freedom with regard to Society, is as relevant today as it was then. This thesis sets out to clarify some of the problems: What Wesley had found, history cannot deny. / Philosophy, Practical and Ststematic Theology / D. Th. (Theological Ethics)

This thesis examines the life of James Wesley Silver, a professor of history at the University of Mississippi for twenty-six years and author of Mississippi: The Closed Society, a scathing attack on the Magnolia State's history of racial oppression. In 1962, Silver witnessed the campus riot resulting from James Meredith's enrollment as the first black student at the state's hallowed public university and claims this was the catalyst for writing his book. However, by examining James Silver's personal and professional activities and comparing them with the political, cultural, and social events taking place concurrently, this paper demonstrates that his entire life, the gamut of his experiences, culminated in the creation of his own rebel yell, Mississippi: The Closed Society. Chapter 1 establishes Silver's environment by exploring the history and sociology of the South during the years of his residency. Chapter 2 discusses Silver's background and early years, culminating with his appointment as a faculty member of the University of Mississippi in 1936. Chapter 3 reveals Silver's personal and professional life during the 1940s, as well as the era's notable historical events. The decade of the 1950s is discussed in chapter 4, particularly the civil rights movement, Silver's response to these changes, and those in his own life. Chapter 5 follows the path of James Meredith's integration of Ole Miss, the publication of Silver's book, and its aftermath. The conclusion is a brief epilogue of Silver's post-Mississippi life.

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