Thesis (M. A.)--Gordon-Conwell Theological Seminary, South Hamilton, Mass., 1997. / Abstract and vita. Includes bibliographical references (leaves 124-129).

Thesis (Ph. D.)--York University, 2001. Graduate Programme in History. / Typescript. Includes bibliographical references (leaves 325-358). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNQ67903.

Thesis (M.A.)--University of Massachusetts Amherst, 2009. / Open access. Includes bibliographical references (p. 152-161).

This study is an evaluation of the Henrietta High School of Henrietta, Texas. Its purpose is to measure this school by comparing it to the two hundred try-out schools which were used by the Cooperative Study of Secondary School Standards in setting up their criteria for determining the characteristics of a good secondary school.

In this study an effort was made to determine by analysis the principal minerals that are dissolved in the water of the Little Wichita River.

In 1755 Henrietta Louisa Jeffreys, Countess of Pomfret, donated a substantial collection of Greco-Roman statuary to the University of Oxford. Once part of a larger collection assembled under Thomas Howard, 14th Earl of Arundel, the statues had descended to Jeffreys through the family of her husband, Thomas Ferrnor, having been purchased in 1691 for their country seat at Easton Neston in Northamptonshire. Oxford gratefully received this benefaction and it was publicly (and variously) commemorated. Emphasis on 'quality' and reliance on 'authority' have previously obscured the importance of the Pomfret statuary, subsuming it within Arundel's iconic connoisseurship. Interdisciplinary in approach, this dissertation employs new archival evidence to resituate the Pomfret marbles within larger historical and art-historical contexts and (citing contemporary images and texts) re-evaluates the collection's cultural significance. Adopting the approach of Dr. Carol Gibson-Wood, my work augments new scholarship concerned with reassessing the character of the early modern art market and its associated collecting practices. The primary concern in the dissertation is restoring the voice of Henrietta Louisa Jeffreys, whose motives for the benefaction have previously been misrepresented. Her personal response to social and cultural conditions actuated both her obtaining the statues and her dispensing of them. A second concern is to contextualize Oxford's status within the socio-political discourse of early Georgian England in order to demonstrate that the Pomfret collection was genuinely valuable to the Ufiiversity. The collection provided a collective symbol of vertu (which implied commitment to correct moral behaviour and taste) for that embattled academic institution and identified Oxford as a location of national importance. The dissertation's structure is provided with a third consideration which ultimately incorporates the other two - the provenance of the statuary. While proceeding chronologically from Arundel's acquisition through Oxford's reception, the historical details are augmented with analyses of how the collection was promoted and perceived. By revealing how ideals and ideologies of vertu informed the collection, its donation, its publicists, and its audience, this dissertation addresses the wider significance of the Pomfret benefaction in early modern England.

Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Inglesa

Thesis (Ph. D.)--Lehigh University, 2001. / Includes vita. Includes bibliographical references (leaves 177-188).

The problem of this study is to make a critical investigation and a thorough analysis of different methods that have been used to report pupil progress in the elementary school of Henrietta, Texas, and other elementary schools. Also, some significant changes underlying the concepts of educational achievements are to be shown and basic principles presented to develop a desirable method and procedure in establishing a more effective and functional marking and reporting program for the fourth grades in Henrietta, Texas.

Based largely upon popular periodicals, archival materials, conference addresses, and mass-market books, this thesis combines intellectual and cultural history to explore how the meaning behind the evangelical commonplace, "God has a plan for your life," changed in post-World War II America, ultimately exchanging an ethos of self-denial for self-fulfillment by the early 1980s. The term "Personalized Life Providence" (PLP) is proposed for the integration of three Reformation-rooted ideas-vocation, providence, and discernment-into the discussion of finding God's plan for one's life. Chapter one sketches the Anglo- American development of these concepts from the Puritan era to the early twentieth century, as they intersected with Common Sense philosophy, "Higher Life" teaching, the student-missionary movement, and inter-war fundamentalism. Chapter two begins the analysis of PLP's dissemination throughout Chicago-centered evangelical student-parachurch organizations in the 1940s. InterVarsity Christian Fellowship and Youth for Christ conflated PLP with personal holiness and, after the war, a resurgent American foreign-missionary movement, as displayed particularly in the texts of IVCF's Urbana conferences. Chapter three focuses on Henrietta Mears, Christian Education Director of First Presbyterian Church in Hollywood, California. Mears's Sunday-School publications and college ministry reveal PLP's embrace of irenic neo-evangelicalism in the 1950s, coupled with a revised discernment process. Chapter four identifies the emergence of the "gospel of God's plan" from Mears's protégés, specifically Campus Crusade for Christ founder Bill Bright, Presbyterian minister Richard Halverson, and evangelist Billy Graham. Epitomized by the phrase, "God loves you and has a wonderful plan for your life," the first of Bright's Four Spiritual Laws, this gospel resonated with the religious revival, anti-Communist rhetoric, and psychological emphasis on self-actualization pervading American culture from 1947 to 1965. Chapter five argues that anti-Western sentiments in the1960s eroded PLP's evocation of missionary sacrifice in neo-evangelical circles. YFC encouraged teenagers to pursue culturally influential professions rather than traditional evangelism, while IVCF promulgated inconsistent teaching on discerning a foreign-missionary call in revolutionary times. Chapter six explores PLP's relationship to the widespread cultural shift toward self-fulfillment in the 1970s, as reflected both in evolving teaching on women's roles, career choice, and missionary service, and in PLP books styled after mass-market, self-help literature.