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Goodwin, Daniel Corey. "The faith of the fathers, evangelical piety of Maritime Regular Baptist patriarchs and preachers, 1790-1855." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq20560.pdf.
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Bik, Herbert Lian. "A brief history of Baptist Churches in Myanmar." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Lee, Seong Jin. "A history of the Korea Baptist Bible Fellowship." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Carson, William C. "The history of camping within the Conservative Baptist movement." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Thompson, Joshua. "Baptists in Ireland, 1792-1922 : a dimension of Protestant dissent." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670345.
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Talbot, Brian Richard. "The origins of the Baptist Union of Scotland 1800-1870." Thesis, University of Stirling, 1999. http://hdl.handle.net/1893/1944.
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In the period 1800 to 1827 there were three streams of Baptists in Scotland: Scotch, Haldaneite and 'English' Baptists. Scotch Baptists were distinguishable by their belief in the plurality of elders and a desire for unanimity in doctrine and practice. Haldaneite Baptists were a network of churches that came into being, in the period 1808 to1810, after Robert and James Haldane adopted Baptist principles in 1808.1laldaneites, like the 'English' Baptists who had close ties to English Particular Baptists, normally held to a 'sole pastor and deacons' model of church leadership. A strong commitment to home evangelisation brought these three bodies closer together, leading to a merger of their home mission societies to form the Baptist Home Missionary Society for Scotland (B.H.M.S.). The B.H.M.S. was a marked success, with workers over much of rural Scotland, especially the Highlands and Islands, leading some Scottish Baptists to view the society as a 'Baptist Union' prior to 1869. The majority of Scottish Baptists, however, felt the need for a separate union of churches, but disagreement over the aims and objectives of a union led to three unsuccessful merger attempts. The first Baptist Union was an exclusively Calvinistic body, but it foundered due to personal conflict between its leaders. The second attempt, 1835 to 1842, attracted only a small proportion of churches, mainly small Highland congregations. The next Baptist Union, 1843 to 1856, began on an inclusive basis and prospered until 1847. Its leader, Francis Johnston, influenced by militant Morisonians, moved to an exclusive Arminian Union by 1850, excluding the majority of the churches. Failure was inevitable, and acknowledged as early as 1852. The successful union, formed in 1869, was preceded by an association of individual Baptists which rebuilt trust between the church leaders. The decisive factor, in the late I 860s, that ensured the completion of this vision, was the presence of a large number of ministers trained in Spurgeon's College, London. They had seen the success of the newly formed London Baptist Association and inspired their colleagues in Scotland to form a similarly practical and inclusive body. The 1869 Baptist Union prospered in the last quarter of the nineteenth century.
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Parnell, John Robert. "Baptists and Britons: Particular Baptist Ministers in England and British Identity in the 1790s." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4947/.
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This study examines the interaction between religious and national affiliations within a Dissenting denomination. Linda Colley and Jonathan Clark argue that religion provided the unifying foundation of national identity. Colley portrays a Protestant British identity defined in opposition to Catholic France. Clark favors an English identity, based upon an Anglican intellectual hegemony, against which only the heterodox could effectively offer criticism. Studying the Baptists helps test those two approaches. Although Methodists and Baptists shared evangelical concerns, the Methodists remained within the Church of England. Though Baptists often held political views similar to the Unitarians, they retained their orthodoxy. Thus, the Baptists present an opportunity to explore the position of orthodox Dissenters within the nation. The Baptists separated their religious and national identities. An individual could be both a Christian and a Briton, but one attachment did not imply the other. If the two conflicted, religion took precedent. An examination of individual ministers, specifically William Winterbotham, Robert Hall, Mark Wilks, Joseph Kinghorn, and David Kinghorn, reveals a range of Baptist views from harsh criticism of to support for the government. It also shows Baptist disagreement on whether faith should encourage political involvement and on the value of the French Revolution. Baptists did not rely on religion as the source of their political opinions. They tended to embrace a concept of natural rights, and their national identity stemmed largely from the English constitutional heritage. Within that context, Baptists desired full citizenship in the nation. They called for the repeal of the Test and Corporation Acts and the reform of Parliament. Because of their criticism of church and state, Baptists demonstrate the diversity within British Protestantism. For the most part, religion did not contribute to their national identity. In fact, it helped distinguish them from other Britons. Baptist evangelicalism reinforced that separate identity, as the nation did not outweigh spiritual concerns. The church and state establishment perceived the Baptists as a threat to social order, but Baptists advocated reform, not revolution. They remained both faithful Baptists and loyal Britons.
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Hillman, Nancy Alenda. "Drawn Together, Drawn Apart: Black and White Baptists in Tidewater Virginia, 1800-1875." W&M ScholarWorks, 2013. https://scholarworks.wm.edu/etd/1539623612.
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A detailed study of local Baptist communities in Tidewater Virginia, "Drawn Together, Drawn Apart" explores the interactions of black and white evangelicals both under slavery and following emancipation. Significant bonds of fellowship between black and white Baptists persisted throughout the antebellum years. The majority of black Baptists continued to engage in baptismal, worship, and disciplinary gatherings with their white neighbors. Baptists of both races participated in the national culture of reform through their commitment to temperance, mission work, and other forms of "benevolence.".;At the same time, a pattern of black religious autonomy was developing. as Christian paternalists, white Baptist leaders sought to bolster supervision of black members, but by frequently commissioning black deacons to do the actual work this monitoring entailed, they fostered opportunities for black leadership, preaching, and literacy; several large all-black congregations were founded during the antebellum period.;The aftermath of Nat Turner's Rebellion in 1831 plays a central role in this study. Scholars have seen that event as the beginning of a period of repression that lasted until general emancipation. Virginia did indeed adopt much stricter black codes in 1832; these included a complete ban on black preaching, exhorting, and independent religious activity. Yet this dissertation presents many examples of how such practices survived, sometimes with the support of white Baptists. Some blacks continued to preach---a fact of which whites were well aware---and black Baptists increasingly met separately from whites. While white leaders sometimes attempted to provide supervision for such meetings, their efforts were often cursory, leading to the conclusion that they either did not care enough about the law to enforce it or that they disagreed with it in the first place. What did bring an end to interracial religious activity was not the Turner revolt, but rather emancipation. Some church splits were initiated by whites, some by blacks, and some were ironically the result of a cooperative effort.;Through the careful examination of local Baptist records, this work illuminates the varied exchanges that took place between nineteenth-century blacks and whites. Amid an increasingly entrenched slaveholding system and an expanding body of black codes, followed by a cataclysmic Civil War, the ways in which black and white Baptists experienced fellowship---both together and separately---reveal much about the development of southern society before and after emancipation.
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Burridge, Christopher Alan. "An alternative approach to the teaching of Baptist history and principles at the Queensland Baptist College of Ministries." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Elam, Richard L. (Richard Lee). "Behold the Fields: Texas Baptists and the Problem of Slavery." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc277972/.
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The relationship between Texas Baptists and slavery is studied with an emphasis on the official statements made about the institution in denominational sources combined with a statistical analysis of the extent of slaveholding among Baptists. A data list of over 5,000 names was pared to 1100 names of Baptists in Texas prior to 1865 and then cross-referenced on slaveownership through the use of federal censuses and county tax rolls. Although Texas Baptists participated economically in the slave system, they always maintained that blacks were children of God worthy of religious instruction and salvation. The result of these disparate views was a paradox between treating slaves as chattels while welcoming them into mixed congregations and allowing them some measure of activity within those bodies. Attitudes expressed by white Baptists during the antebellum period were continued into the post-war years as well. Meanwhile, African-American Baptists gradually withdrew from white dominated congregations, forming their own local, regional, and state organizations. In the end, whites had no choice but to accept the new-found status of the Freedmen, cooperating with black institutions on occasion. Major sources for this study include church, associational, and state Baptist minutes; county and denominational histories; and government documents. The four appendices list associations, churches, and counties with extant records. Finally, private accounts of former slaves provide valuable insight into the interaction between white and black Baptists.
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Mathis, James R. "The making of the Primitive Baptists : a cultural and intellectual history of the Antimission Movement, 1800-1840 /." New York : Routledge, 2004. http://catalogue.bnf.fr/ark:/12148/cb392654324.
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Farish, Stephen E. "The open versus close communion controversy in English and American Baptist life an overview of the history and evaluation of the issues /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Tomkins, Stephen. "The quicksands of Anabaptistry : the covenant theology of the English separatists and the origins of the Baptists." Thesis, Brunel University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301539.
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Henry, Desmond. "Leading toward missional change : an afro-centric missional perspective on the history of South African Baptists." Thesis, University of Pretoria, 2012. http://hdl.handle.net/2263/27078.
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This study shows the importance of leading toward missional change within BUSA in post-1994 contexts incorporating global, afro-centric missional perspectives as South African Baptists. As my research will indicate, BUSA is at a crucial junction, and I contend that BUSA’s main problem is primarily a missiological problem, with ecclesiastical challenges that urgently need to be addressed by BUSA’s leaders. The importance of BUSA’s critical self- reflection and analysis is paramount. Does BUSA and her mission have a future, or will it fade into obscurity? Utilizing the South African Baptist faith heritage as an important interlocutor with a view to retrospective and prospective Baptist ecclesiology in post- 1994 South African society. Special recognition is given to the contribution of emerging Afro-centric missional voices within the current South African/African context. In doing so, this study seeks to be leadership-oriented, biblically-based and Afro-centric in its approach to missional change with South African Baptist Union churches. Toward missional leadership within BUSA churches this study: - 1. Uncovers the importance of an Afro-centric missional ecclesiology, taking into consideration both local and global trends and conversations.
- 2. Uncover a retrospective view of Baptist Ecclesiology within the Southern African context, with its relevance to the history and present-day context of ministry within BUSA.
- 3. Analyses existing statistical data found within the Baptist Annual Handbook, to establish denominational trends since 1994, with a view to identifying significant ministry trends operable within BUSA. 4. Collects, analyses and interprets data from a number of churches from within the Baptist Union of Southern Africa that stand out as significant in three or more ‘missional indicators’ in the first tier of research and analysis. In reading through the pages to follow, you will journey alongside the researcher in:
- Analysing and interpreting the history of Baptists in South Africa with reference to BUSA, BCSA, SABMS and the ABK through a ‘missional lens’ .
- Critically examining current trends visible within BUSA churches since 1994 to the present-day.
- Undertaking qualitative research to identify phenomenology of people’s shared experience in BUSA
- Interpreting and objectifying statistical results drawn from qualitative research at local church level; making further recommendations towards an Afro-centric missional ecclesiology relevant to BUSA churches in post-1994 contexts.
Thesis (PhD)--University of Pretoria, 2012.
Science of Religion and Missiology
unrestricted
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Breton, Douglas. ""By the Dear, Immortal Memory of Washington"/The Baptists, Culture, and the Law in Eighteenth-Century Virginia." W&M ScholarWorks, 2018. https://scholarworks.wm.edu/etd/1550153829.
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"By the Dear, Immortal Memory of Washington" Americans have long used the Founding Fathers as symbols of patriotism, invoking their names and using their images whenever they wish to demonstrate that a particular way of thinking or acting is true to American ideals. The vague patriotic image of the founders tends to eclipse their actual character, allowing diverse and competing movements to all use them. This has been especially true of George Washington, who long enjoyed a preeminent and almost mythic status among the founders. During the 1860s, both secessionists and unionists claimed him as their own in order to show that America's chief founder would have supported them. Politicians freely tossed his name about in their speeches, and ordinary citizens in the North and South wrote about carrying forth his legacy once the Civil War began. For this reason, Washington's symbolic status is a significant but frequently ignored factor in understanding American thought at the time of the Civil War. The Baptists, Culture, and the Law in Eighteenth-Century Virginia Throughout Virginia's colonial existence, the only established church was the Church of England. By law, all Virginians had to be baptized into it and had to pay taxes to maintain it. But by the middle of the eighteenth century, the colony had acquired a sizeable population of Protestant dissenters. While they disliked the restrictions that the government had placed on their faith, most were content to submit to the law in order to enjoy the benefits of toleration. The Baptists, however, resolutely refused to submit to any law which attempted to control their "God-given" rights to preach and assemble as they felt proper. Rather than moving to the margins of society, the Baptists repeatedly engaged with the Anglican-dominated culture around them, seeking to transform society and bring it more in line with the principles they held sacred. Foremost among these was the conviction that no sincere faith could exist if church membership was compulsory. Throughout the Revolutionary era, the Baptists led the fight for religious freedom, bringing about a complete separation of church and state.
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Hall, Matthew J. "Cold Warriors in the Sunbelt: Southern Baptists and the Cold War, 1947-1989." UKnowledge, 2014. http://uknowledge.uky.edu/history_etds/17.
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Cold Warriors in the Sunbelt studies the ways in which the Cold War experience shaped the attitudes, values, and beliefs of white evangelicals in the South. It argues that for Southern Baptists in particular—the region’s most dominant religious majority—the Cold War provided a cohesive and unifying fabric that informed the world views Southern Baptists constructed, shaping how they interpreted everything from global communism, the black freedom movement, the Vietnam War, and controversies regarding the family and gender. This dissertation further contends that the Cold War experience, and the formative influence it had over several decades, laid the groundwork for the political realignment of the South, gradually entrenching Southern Baptists within the Republican Party.
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Hollingsworth, David E. "POLITICAL PIETY: EVANGELICALS AND THE AMERICAN REVOLUTION IN SOUTH CAROLINA AND GEORGIA." Lexington, Ky. : [University of Kentucky Libraries], 2009. http://hdl.handle.net/10225/1050.
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Thesis (Ph. D.)--University of Kentucky, 2009.Title from document title page (viewed on September 16, 2009). Document formatted into pages; contains: viii, 234 p. : ill., maps. Includes abstract and vita. Includes bibliographical references (p. 220-233).
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Howson, Barry. "The question of orthodoxy in the theology of Hanserd Knollys (c. 1599-1691) : a seventeenth-century English Calvinistic Baptist." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36607.
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Mid-seventeenth-century England saw numerous religious sects come into existence, one of which was the Calvinistic Baptist group. During the upheaveal of the revolutionary years this group was often accused of heresy by their orthodox/reformed contemporaries. At that time Hanserd Knollys, one of their London pastors, was personally charged with holding heterodox beliefs, in particular, Antinomianism, Anabaptism and Fifth Monarchism. In addition, Knollys has been accused of hyper-Calvinism. This version of Calvinism was held by some eighteenth-century English Calvinistic Baptists. Some Baptist historians have suspected Knollys of holding this teaching in the seventeenth-century, or at least they have felt it necessary to defend him against it. All of these charges are serious, and consequently bring into question Knollys' orthodoxy. This thesis will systematically examine each charge made against Knollys in its context, and comprehensively from Knollys' writings seek to determine if they were valid. Furthermore, this thesis will elucidate Knollys theology, particularly his soteriology, ecclesiology and eschatology.
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Edwards, Arthur John. "Religion and society in Monmouthshire, 1840-1880, with particular reference to Thomas Thomas, the Pontypool Baptists and the campaign for disestablishment." Thesis, Cardiff University, 2016. http://orca.cf.ac.uk/95955/.
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This thesis examines the effects of the campaign for disestablishment upon the religious and social life of Monmouthshire in the period 1840-1880. From a position of strength in 1840, nonconformists intensified their efforts to redress their religious and social grievances and to support the programme of the Liberation Society founded in 1844. The main focus of this study is the increasing influence of the Baptists, the strongest Nonconformest denomination in Monmouthshire during this period. The importance of the Baptist College and those involved in its leadership under its principal Dr Thomas Thomas, is analysed through the Dissenters’ campaigns against compulsory Church rate and state-funded education. Thomas’s leadership was paramount, not only in the Baptist College but also through crane street chapel of which he was pastor in a joint appointment for thirty –seven years. His stature was publicly recognised when he was appointed President of the Baptist Union of Great Britain and Ireland in 1872. He had become leader of the Baptist churches in Monmouthshire by1857 when he was chiefly responsible for setting up the Monmouthshire English Baptist Association at Pontypool. Thomas became noteworthy as a leader not only of Monmouthshire Baptists but also in the religious and social life of the county. His relationships with other religious leaders and his influence upon them are examined. This study seeks to fil a historiographical gap in our understanding of the impact of the campaign for Disestablishment in its early phases upon the religious life of Monmouthshire. It also provides a picture of the two institutions that were essential to the development of the Dissenters’ campaign for religious equality, Pontypool Baptist College and Crane Street Chapel. From the available resources, an analysis is provided.
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Wesley, Cindy K. "The Pietist theology and ethnic mission of the General Conference German Baptists in North America, 1851-1920 /." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37854.
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Organized in the nineteenth century, the General Conference of German Baptists was primarily a North American denominational body that adopted the polity of the American Baptists to build religious communities of converts of German ethnic background. From 1851 to 1920, the General Conference of German Baptists resisted institutional unity with the larger English-speaking bodies. Instead, it developed an ethnic mission with the financial aid of the American Baptist Home Mission Society. With time the German church membership became more Americanized in language and habits. The external pressure to assimilate increased. Yet, the German Baptist leadership moved away from complete Americanization of the churches and sought to preserve the distinct Pietist theological basis and ethnic mission of the Conference. The General Conference of German Baptists embraced institutional independence beginning in 1920 with the dissolution of the Cooperative Agreement that bound the mission of the German Baptists, the ABHMS, and the Baptist Union of Western Canada.
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Jorgenson, Cameron H. Harvey Barry. "Bapto-Catholicism recovering tradition and reconsidering the Baptist identity /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5239.
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Voogt, Ryan J. "MAKING RELIGION ACCEPTABLE IN COMMUNIST ROMANIA AND THE SOVIET UNION, 1943-1989." UKnowledge, 2017. http://uknowledge.uky.edu/history_etds/46.
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This dissertation focuses on religious gatherings in communist Romania and the Soviet Union, 1943-1989. Church was one of the few opportunities for voluntary associational life and is invaluable for the study of power, ideology, and belonging in an everyday social setting. This project is based on archival documents and memoirs, uncovering how state officials and religious representatives struggled to establish religious practice that would be acceptable to all. Although ideologically atheist, state officials regarded some religious gatherings as acceptable and others unacceptable, but not due to utterances of beliefs or performance of traditional sacraments, but because of social aspects: how people related to one another, what kinds of people came, the settings of the gatherings, and affective characteristics like enthusiasm, engagement, and authenticity. Even though believers participated in religious gatherings for their own reasons, state officials policed them as contests for mobilization.
This project compares the cases of the Romanian Orthodox Church and Reformed Church of the Transylvanian region of Romania and the Russian Orthodox Church and the Baptist Church in the Moscow region of the Soviet Union. Based on comparisons, the role of a Church's culture in shaping church-state relations becomes clear. Officials largely considered traditional Orthodox hierarchy and rituals as religiously unproblematic, but they underestimated the power of such features of Orthodoxy to endure and mobilize successive generations. The hierarchical nature of the Orthodox Churches did not preclude spirited negotiations over acceptable Orthodox religiosity, but non-conforming or innovating priests were marginalized relatively easily. Protestant Churches have had a more entrenched custom of decentralization in governance and Scriptural interpretation, factors which presented officials with difficulty in centralizing the management of such churches and which at times led to protracted interpersonal battles and inner-church divisions. One such case sparked the Romanian Revolution in 1989. Officials in Romania and the Soviet Union handled the problem of religion very similarly in defining the acceptable limits of religious activity in practice, but virulent attacks on religion in the Soviet Union prior to WWII made for a stronger lingering religious antagonism there after the War than in Romania, where Orthodoxy was at times incorporated into the state’s nationalist discourse.
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Jones, Joseph. "Examining the concept of African American worship as pertaining to its characteristics." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Clark, Cullen T. "Congregational polity and associational authority : the evolution of Nonconformity in Britain, 1765-1865." Thesis, University of Stirling, 2015. http://hdl.handle.net/1893/23091.
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Following the Evangelical Awakening, many of the Nonconformist traditions experienced an evolution in their ecclesiastical structure, resulting in the formation of new associations that frequently acted to establish pragmatic agencies like missionary societies, educational boards and social charities. The transition required new expressions of authority. Understanding the nature of this authority is the chief objective of this study. Chapter One introduces the various themes and goals of the study. Chapter Two explores the Hampshire Congregational Union. In addition to the Union’s structure, David Bogue and the Gosport Academy were central to this group’s identity. Chapter Three focuses on the Lancashire Congregational Union in the North West of England, home to William Roby, the central figure within Lancashire Congregationalism. Chapter Four covers the Lancashire and Yorkshire Baptist Association and the later Lancashire and Cheshire Baptist Association, where John Fawcett was the primary influence. The New Connexion of General Baptists, Chapter Five, was under the authoritative direction of Dan Taylor, a former Methodist and a zealous evangelist. Chapter Six analyses the Scotch Baptists. Peculiar among Baptists, it was created under the leadership of Archibald McLean. The British Churches of Christ, Chapter Seven, closely resembled the Scotch Baptists but were different in some fundamental ways. Finally, in Chapter Eight, patterns of associational authority among these associations will be compared and assessed. Authority among Nonconformist associations, particularly those denominations practising congregational polity, was exercised on the grounds of doctrinal purity and evangelistic expansion. As the nineteenth century continued, the organisational structures grew more complex. In turn, increased control was voluntarily granted to the organisations’ governing bodies so they might more efficiently minister. Following the Awakening, these voluntary bodies found new life as a pragmatic expression of Evangelical zeal.
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Yamabuchi, Alberto Kenji. "O DEBATE SOBRE A HISTÓRIA DAS ORIGENS DO TRABALHO BATISTA NO BRASIL Uma análise das relações e dos conflitos de gênero e poder na Convenção Batista Brasileira dos anos 1960-1980." Universidade Metodista de São Paulo, 2009. http://tede.metodista.br/jspui/handle/tede/509.
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Previous issue date: 2009-03-09The present work analyzed relations and conflicts of gender and power observed during the debate regarding the origins of Baptist work in Brazil; a debate between Pastor José dos Reis Pereira, the official leader of the Brazilian Baptist Convention during the years 1960-1980, and the Baptist researcher Betty Antunes de Oliveira. The analysis of the conflict was realized principally via the mediation of gender as principal hermeneutic tool, following the presuppositions of Joan Wallach Scott. In this manner, the research had as its principal proposal, based on an analysis of the debate, to give visibility to the conflict of gender in the places of power in the Brazilian Baptist Convention during the period 1960-1980, and dissimulated by Baptist discourses on the rights of liberty and social equality. This research was based on the following hypotheses: the dynamic of the debate was strengthened by the sociopolitical context of those years, which favored the emergence of women s and feminist movements in Brazil, whose influences were also felt in other Christian traditions; and the final result of the debate depended more on questions of gender and power than technical and academic discussions regarding the historical date of the commencement of Baptist work in Brazil. The original contribution of this research is in offering a new perspective regarding the origins of Baptist work in Brazil, based on the category of gender as the instrument of analysis, which, as such, compliments academic research already published regarding the theme.(AU)
O presente trabalho analisou as relações e os conflitos de gênero e poder observados durante o debate sobre as origens do trabalho batista no Brasil, debate esse entre o Pastor José dos Reis Pereira, líder oficial da Convenção Batista Brasileira durante os anos 1960-1980 e a pesquisadora batista Betty Antunes de Oliveira. A análise do conflito foi realizada principalmente com a mediação de gênero como instrumento hermenêutico, conforme os pressupostos de Joan Wallach Scott. Desse modo, a pesquisa teve como propósito principal, a partir da análise do debate, dar visibilidade ao conflito de gênero nos lugares de poder da Convenção Batista Brasileira dos anos 1960-1980, conflito dissimulado pelos discursos batistas sobre direitos de liberdade e igualdade sociais. Esta pesquisa trabalhou basicamente com as seguintes hipóteses: a dinâmica do debate foi fortalecida pelo contexto sociopolítico daqueles anos, que favoreceu a emergência dos movimentos de mulheres e feminista no Brasil, cujas influências foram também sentidas em outras tradições de fé cristã; e o resultado final do debate dependeu mais das questões de gênero e poder do que das discussões técnicas e acadêmicas sobre o acerto histórico do marco inicial do trabalho batista no Brasil. O ineditismo desta pesquisa está em oferecer uma nova perspectiva do debate sobre as origens do trabalho batista no Brasil, a partir do uso da categoria de gênero como instrumento de análise, o que complementará, desse modo, a pesquisa acadêmica já publicada sobre o tema.
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McGoldrick, James Edward. "Baptist successionism : a crucial question in baptist history /." Metuchen (N. J.) ; London : the Scarecrow press, 1994. http://catalogue.bnf.fr/ark:/12148/cb370758157.
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Chun, Chris. "The greatest instruction received from human writings : the legacy of Jonathan Edwards in the theology of Andrew Fuller." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/549.
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Scratcherd, George. "Ecclesiastical politics and the role of women in African-American Christianity, 1860-1900." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:120f3d76-27e5-4adf-ba8b-6feaaff1e5a7.
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This thesis seeks to offer new perspectives on the role of women in African-American Christian denominations in the United States in the period between the Civil War and the turn of the twentieth century. It situates the changes in the roles available to black women in their churches in the context of ecclesiastical politics. By offering explanations of the growth of black denominations in the South after the Civil War and the political alignments in the leadership of the churches, it seeks to offer more powerful explanations of differences in the treatment of women in distict denominations. It explores the distinct worship practices of African-American Christianity and reflects on their relationship to denominational structure and character, and gender issues. Education was central to the participation of women in African-American Christianity in the late nineteenth century, so the thesis discusses the growth of black colleges under the auspices of the black churches. Finally it also explores the complex relationship between domestic ideology, the politics of respectability, and female participation in the black churches.
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Mansfield, Merrilyn Anne. "John the Baptist and the fulfilment of scripture: an exploration of the tradition history." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/11628.
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This dissertation explores three Hebrew Scriptures (Exod 23:20; Isa 40:3-5 and Mal 3:1) that are associated with John the Baptist in the Gospels. These Scriptures are well known within the literature of Second Temple Judaism. They were reused time and again to reflect current events in later eras that were different from the events described in their original contexts. These Scriptures were also reinterpreted in the literature of early Christianity to describe aspects of John the Baptist’s mission. This project outlines how these Scriptures were used by each Gospel author to create their accounts of John the Baptist. Various methodologies have provided the framework within which a detailed exploration of the texts can be conducted and evidentiary data extracted. These methods include source criticism, form criticism, redaction criticism, intertextuality and reception history method, the criteria of cross section and counter-tendency and a note about history’s epistemological fragility. Attention has also been given to the detection of bias. These tools have assisted in determining the common sources that were used by the authors of the Gospels, and in identifying any unique views that the individual authors have provided about John the Baptist. This research uncovered evidence from the earliest stratum of traditions about John. Using this data the next task was to compare the use of these Scriptures in the Gospels, and their use in other time periods, beginning with the original contexts in the Hebrew Scriptures, and tracing a trajectory of reinterpretation through Jewish literature and Christian literature up to 200 CE. The outcome of this research is that certain aspects of John the Baptist’s mission are historical. These aspects include John’s focus on baptism, his request to those engaging in baptism to repent and make behavioural changes, his wilderness locale, his preaching about imminent judgment, his religious criticism of Herod Antipas, and the notion that John was viewed as a real prophet. All these activities that are accepted as historical are also theological, yet many scholars have struggled to reconcile aspects of the historical John with what are commonly regarded as theological constructs of the Baptist and his mission in the Gospels, particularly in light of Jesus’ advent. But John the Baptist remains an historical character, who came preaching a message imbued with theological meaning, within the construct of the Judaisms of the first century. It is therefore historically likely that John the Baptist’s mission reflected the teachings of the Jewish Scriptures. John, like the many other would be prophets of deliverance mentioned by Josephus, appeared in the southern wilderness and preached a message based on certain Scripture texts. Aspects of the historical Baptist’s mission (wilderness, repentance, preparation, and judgment) were directly correlated to the Scriptures that are associated with him in the Gospels. These Scriptures described a voice in the wilderness. They spoke of a messenger of YHWH. A phrase in Isa 40:3 ‘prepare the way of the Lord, make his paths straight’ indicated to a Jewish audience that the ethical preparation of the people prior to the arrival and imminent judgment of God was now occurring. But scholars were not quite sure whether the historical John associated himself with these Scriptures, or if they were more or less later theological constructs that made John the forerunner of Jesus. This dissertation carves a way through this question and argues that the widely accepted historical aspects of John the Baptist’s mission reflect Jewish interpretations of these Scriptures, therefore making it more likely that John the Baptist used these Scriptures in his preaching, rather than the Gospel authors introducing them at a later time to make theological points about John being a forerunner to Jesus.
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Cook, Brenton Hunter. "Recovering the historic view of Baptist origins the seventeenth-century Baptists' theological identity interpreted through a progressive illumination paradigm /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Angelova, Iliyana. "Baptist Christianity and the politics of identity among the Sumi Naga of Nagaland, northeast India." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:653e1bad-b11b-42be-994c-b4e7c396d12c.
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This doctoral thesis explores the entanglement of religion and identity politics in the Indo-Burma borderlands and the indigenisation of Christianity there through grassroots processes of cultural revivalism. The ethnographic focus is on the Sumi Naga from the state of Nagaland in Northeast India. While the Sumi started converting to Baptist Christianity at the beginning of the twentieth century, conversion rates accelerated especially in the 1950s and again in the 1970s when two evangelical revivals swept across the lands of the Sumi and resulted in their conversion en masse. Significantly, these Great Revivals coincided in time with the most turbulent political history of this borderland region, as the Sumi, alongside all other Naga, were waging an armed struggle against the Indian nation-state for their right to self-determination and independence. While this struggle is now largely being fought with political rather than military means, it remains ideologically motivated by Naga perceptions of their distinct ethnic identity, history and culture compared to the rest of India. Baptist Christianity has played a central role in shaping and sustaining these perceptions. Over the past several decades following the Second Great Revival in the 1970s there has been a movement from within Sumi society to reconstruct and redefine their identity by drawing heavily on both their contemporary religion (Baptist Christianity) and their 'good' pre-Christian culture, which had been demonised and rejected in the course of earlier conversions. Discourses have been circulating in public space on the urgent need to reconceptualise collective Sumi identity by reviving, or preserving, those aspects of pre-Christian Sumi culture that are perceived as 'good' and constitutive of Sumi-ness but are currently 'under threat' of being gradually lost to modernity and foreign influences. These discourses are directly linked to processes of cultural revivalism across Nagaland, which have been motivated by a sense of the perceived loss of 'good' cultural heritage and cultural roots. This thesis is an ethnographic study of these processes of identity (re)construction within a Sumi Naga community. It sets out to examine the ways in which Baptist Christianity is central to everyday life in a Sumi village and how it plays an important role in forging group cohesion and solidarity through ritual practice and various forms of fellowship. The thesis then proceeds to study the phenomenon of cultural revivalism in both its discursive and practical manifestations. The thesis argues that the cultural revival has not reduced the centrality of Baptist Christianity to Sumi self-ascriptions and perceptions of identity, but is rather thought to have enriched it and given it a stronger cultural foundation. Hence, a Sumi Naga Christianity is being created which is perceived as unique, indigenous and distinct in its own right. The thesis attempts to explore the essence of this vernacular Christianity against the backdrop of its specific historical, economic, political and spiritual context and the all-encompassing Naga struggle against the Indian nation-state. In pursuing these issues, the thesis locates itself within debates on the intersection between religion and identity politics, which prevail in many contemporary contributions to the anthropology of Christianity.
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Adamovicz, Anna Lucia Collyer. "Imprensa protestante na primeira república: evangelismo, informação e produção cultural - O Jornal Batista (1901-1922)." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-15122008-111407/.
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A partir da segunda metade do século XIX, as missões batistas norte-americanas passaram a realizar campanhas evangelizadoras em diferentes cidades brasileiras, com o intuito de promover uma reforma no sistema religioso local, cujas bases ideológico-doutrinárias se estabeleceram ao longo de três séculos de presença hegemônica da Igreja Católica. O movimento batista foi introduzido no cenário religioso da Nação em 1881, ano a partir do qual pregadores enviados pela Junta de Missões Estrangeiras passaram a se fixar no país, em virtude da aprovação da criação de uma frente missionária permanente no Brasil. Diante de semelhante perspectiva, o projeto na área de Publicações não restringia o seu campo de atuação aos centros urbanos, áreas onde o grau de escolaridade de seus leitores era potencialmente mais elevado. O consenso em torno da idéia de que a criação de um veículo de informação de alcance nacional contribuiria para o crescimento qualitativo e quantitativo das Igrejas (quantitativo no que se refere à abertura de novas congregações e qualitativo no que concerne à implementação da formação religiosa e intelectual dos fiéis), viabilizou a fundação do Jornal Batista, na cidade do Rio de Janeiro, no ano de 1901. O compromisso com a evangelização do povo brasileiro, o zelo com o aprofundamento do conhecimento bíblico e com a instrução dos crentes e o propósito de fornecer informação sobre os acontecimentos do mundo contemporâneo, a luz do Cristianismo, foram os fundamentos orientadores de o Jornal Batista, principal órgão desta Imprensa denominacional e principal objeto de investigação da pesquisa proposta.Since the second half of the nineteenth century North American Baptist missionaries began to accomplish evangelistic campaigns in different brazilian cities: their widest objective was to promote a profound reformation in the local religious system, whose ideologicdoctrinal basis had been established in the course of more than three centuries of Roman Catholic Church hegemony. The Baptist movement was introduced this religious scenery in 1881, seeing that in the same year the first preachers encharged of settling a permanent mission site in Brazil were sent to this nation by the Southern Baptist Convention of the United States. Among the pioneer missionaries, the consensus toward the idea that the creation of a national reach communication vehicle would contribute to the quantitative growth as well as to the qualitative development of the churches, occasioned the foundation of the Baptist Journal (Jornal Batista) in Rio de Janeiro, on January 10th of 1901 (the term quantitative growth refers to the enlargement of this mission field with the opening of new congregations while qualitative development is attributed for the prospective improvement of both religious and intellectual instruction of their members). The commitment with the evangelization of the brazilian people, the zeal concerning the deepening of their biblical knowledge and the purpose of providing information about contemporary events in the perspective of the evangelical faith were the guiding principles of the Baptist Journal. During the first two decades of the brazilian republic it remained as the main medium of communication held by this denominational press. It consists on the prime investigation object of the present research
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Hall, Mark Edwin. "A comparative history of seven Southern Baptist colleges and universities /." Access abstract and link to full text, 1991. http://0-wwwlib.umi.com.library.utulsa.edu/dissertations/fullcit/9123420.
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Vieira, Tito Lívio Ferreira. "A questão das funções mentais superiores em Jean-Baptiste Lamarck." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/13295.
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Jean-Baptiste Lamarck s Transformism was the first theory to suggest that living beings undergo continuous transformation over long periods of time. The principles of transformist theory are elaborated in Zoological Philosophy (1809), to wit, Lamarck s best-known work. The aim of the present study was to identify the contemporary scientific ideas on the nervous system that influenced Lamarck s thought on the higher mental functions. The results show that Lamarck had recourse to notions form natural philosophy, physiology and medicine that he reworked based on ideas formulated by Encyclopedists and Ideologists
O Transformismo, fundado por Jean-Baptiste Lamarck, foi a primeira proposição a sustentar a contínua transformação dos seres vivos através de um grande período de tempo. Os princípios do Transformismo estão explicitados na obra mais conhecida do autor, Filosofia Zoológica (1809). O objetivo da presente tese consistiu em identificar as possíveis influências científicas referidas às concepções contemporâneas sobre o sistema nervoso, recebidas por Lamarck na sua construção do modelo de funções mentais superiores. Lamarck usou conceitos de filosofia natural, fisiologia, medicina, apoiado, sobretudo, nas ideias dos enciclopedistas e dos ideólogos
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M'Caw, Martin Trevor. "A history of the English-speaking Baptist churches of North Wales." Thesis, Bangor University, 2010. https://research.bangor.ac.uk/portal/en/theses/a-history-of-the-englishspeaking-baptist-churches-of-north-wales(92058a42-2ba5-4fb0-9598-deacc555e63c).html.
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This dissertation attempts to chart the history of the English-speaking churches of North Wales from the time of the commonwealth to the present. Beginning with the radical separatism of Morgan Llwyd at Wrexham during the puritan period, it describes and analyzes the development of religious thought and structures through the restoration and the older dissent (chapter one), the eighteenth century including the Evangelical Revival and Sandemanianism (chapter two), the expansion of the churches including those on the coastal strip during the nineteenth century (chapters three and four) and consolidation including the challenges of secularization during the twentieth (chapters five and six). The Introduction sets out the rationale and the Conclusion provides a reflective summary. Thee essential elements form the parameters within which the following analysis has been made, namely geography, language and the Baptist principle of associating. The way in which an English medium community formulated its religious identity within a Welsh, and often Welsh speaking, context is assessed, and how it did so well away from the very different English language Baptist life in South Wales while diverging also from mainstream Baptist life in England. As such the dissertation could be interpreted as a study in divergence, assimilation and the development of a specific regional-national identity. The backcloth for the individual chapters is determined by United Kingdomwide or British, national (Welsh), or denominational topicalities each of which may stand alone or exist in combination with the others. In broad terms the formative years are dominated by British considerations, national (Welsh) factors predominate during the nineteenth century, whilst the twentieth century is dominated by denominational concerns. Throughout the study the three formative factors of geography, language and the specifically Baptist principle of associating emerge as the key elements in the evolution of the English-speaking Baptist churches and the North Wales English Baptist Union.
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Newby, Alison Michelle. "'Women's sphere' and religious activity in America, 1800-1860 : dynamic negotiation of reality and meaning in a time of cultural distortion." Thesis, University of Manchester, 1992. http://www.manchester.ac.uk/escholar/uk-ac-man-scw:230201.
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The thesis uses the case study of the experience of middle-class northern white women in America during the period 1800-1860 to explore several issues of wider significance. Firstly, the research focuses upon the dynamic relationships between the culturally-constructed categories of public/formal and private/informal power and participation at both the practical and symbolic levels, suggesting ways in which they intersected on the lives of women. Secondly, consideration is given to the validity of the stereotyped view that 'domestic' women were necessarily disadvantaged and dominated relative to those who aspired to public political and economic roles. Thirdly, the relationship of religious belief to these two areas is discussed, in order to discover its relevance to the way in which women both perceived themselves and were perceived by others. In seeking to explore these issues, the research has analysed the patterns of social and cultural change in the era under question, indicating how those changes influenced the perceptions and experiences of both women and men. Their reactions in terms of discourse and activity are located as strategies of negotiation in redefining both social role and participation for the sexes. The rhetoric of 'separate spheres', which was used by men and women to order their mental and physical surroundings, is reduced to its symbolic constituents in order to illustrate that the distinction between male and female arenas was more perceptual than actual. The motivating forces behind the activities and ideas of women themselves are investigated to determine the role of religion in the construction of both female self-images and wider negotiational strategies. The context of nineteenth-century social dynamics has been revealed by detailed analysis of extensive primary sources originated by both women and men for private as well as public consumption. Feminist tools of analysis which enable the conceptualisation of 'meaningful discourse' as including female contributions have further enhanced the specific focus on how women constructed their own world-views and approaches to reality. 'Traditional' approaches and tools are shown to have seriously skewed and misrepresented the reality and variety of both discourse and female experience in the era. Great efforts have been made to allow women to speak in their own words. This has produced an insight into a richness of female social participation and discourse which would otherwise be obscured. The research indicates that women were indeed actors and negotiators during the period. Those women who advocated as primary the duties of women in the domestic and social arenas were by no means setting narrow limitations on female participation in both society and discourse. The religious impulses and eschatological frameworks derived by women (varied as they were) served to order and renegotiate reality and meaning, whilst they produced female roles and influence of great significance. Women were not passive victims of male oppression. Religion can thus be perceived as a positive force which women were able to approach both for its own sake, and for their own particular ends.
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Vumi, Diambu Georges. "Histoire des missions protestantes: la Baptist Missionary Society en Afrique; la période héroïque ou pionnière." Doctoral thesis, Universite Libre de Bruxelles, 1999. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211853.
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Biggs, Austin R. "The Southern Baptist Convention “Crisis” in Context: Southern Baptist Conservatism and the Rise of the Religious Right." TopSCHOLAR®, 2017. http://digitalcommons.wku.edu/theses/1967.
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From the late 1970s through the early 1990s, a minority conservative faction took over the Southern Baptist Convention (SBC). This project seeks to answer the questions of how a fringe minority within the nation’s largest Protestant denomination could undertake such a feat and why they chose to do so. The framework through which this work analyzes these questions is one of competing worldviews that emerged within the SBC in response to decades of societal shifts and denominational transformations in the post-World War II era. To place the events of the Southern Baptist “crisis” within this framework, this study seeks to refute the prevailing notion put forth in earlier works that the takeover was an in-house event, driven purely by doctrinal disputes between conservative Southern Baptists and SBC leadership. Illustrating the differences between rhetoric and action on both sides of this intra-denominational conflict, this work seeks to provide perspective to the narrative of the Southern Baptist “crisis” by asserting that the worldviews guiding the opposing factions diverged not only on doctrine, but culture and politics as well. Placing the events of the “crisis” within the context of broader worldviews, this project highlights and examines the intertwined nature of religion, culture, and politics in modern American society.
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Evans, Samuel Todd. "A study in Reformation history at Corinth Heights Baptist Church, Haleyville, Alabama." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Mergenschroer-Livingston, Sandy D. "In the image of Gods : the theo-political history of the southern Baptist convention." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=201931.
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Gorton, Catriona Julie Mae. "English Baptist denominational history as a resource for theological reflection on church health." Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/english-baptist-denominational-history-as-a-resource-for-theological-reflection-on-church-health(4425a2f9-685f-4325-bda0-4784b7f85bed).html.
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‘Knowledge of their past will inform the decisions [Baptists] take today which will shape their tomorrow.’ These words of Baptist historian Barrie White along with some from Archbishop Rowan Williams, that to ‘engage with the Church’s past is to see something of the Church’s future’ which ‘makes for the health of the church…’ lie at the heart of my thesis that denominational history has the potential to form a valuable and engaging resource for theological reflection within the field usually termed church health, and specifically in the consideration of change, actual or potential, in pastoral practice. As a Practical Theologian, central to my approach is a belief that such reflection should be undertaken by and for the people who make up local congregations. My particular interest is in assisting local churches (congregations) to approach and manage change in ways that avoid the potential for destructive conflict: might it be that examples from denominational history form a valuable resource for reflection on processes that might be employed to approach contemporary issues? An initial survey of materials suggests that it might, but that in its current form it is largely inaccessible (literally and in relation to how it is presented). This submission presents a portfolio of work, based on the popular 'pastoral cycle' approach, exploring this possibility and establishing a way forward for developing a more accessible and engaging method to 'tell the story'.After a thorough literature, which presents an overview of developments in the disciplines of church health and history alongside an outline of readily available Baptist history, my publishable article develops a renewed vision for the Baptist Historical Society, the voluntary body which produces the majority of UK Baptist historical writing, taking account of insights gained. Specifically, the potential for a more narrative/literary approach with a recovery of theological/spiritual language is identified as a way forward in increasing accessibility and usability of this rich resource in the way I advocate. Three possible approaches to developing resources are identified and explored in the research proposal, ranging from almost entirely empirical to totally theoretical, with justification of why each constitutes Practical Theology. Emphasis shifts away from the central thesis in the reflective paper which explores questions of 'readers' and 'writers' in relation to my own work as a researcher and a practical theologian. A final reflection, in lieu of a conclusion, draws threads together and affirms my conviction that denominational history has the potential to provide a rich and fruitful resource for theological reflection in the area of church health.
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Beougher, Timothy K. "The revival of 1970 at Southwestern Baptist Theological Seminary : a history and evaluation /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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De, Pasquale Andrea. "Jean-Baptiste Bodoni, imprimeur d’Europe." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE4051.
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Jean-Baptiste Bodoni (1740-1813) est l’un des imprimeurs les plus célèbres du monde occidental et, pour l’Italie, le dernier représentant de la « Typographie d’Ancien Régime » en même temps que le premier des « modernes ». Il a en effet été le dernier capable de dessiner, graver et fondre lui-même ses caractères, tout en exerçant conjointement l’imprimerie et la librairie. Après lui, l’industrialisation du livre commence : les activités qu'il réunissait dans son entreprise, selon la tradition remontant à la naissance de l’imprimerie, se scindèrent sans retour, tandis que la production imprimée s’adressait désormais à la fois à des marchés plus vastes et à des publics différents et plus larges. Les tirages de masse s'accompagnèrent d'une baisse de la qualité et d'une plus grande banalité du style. Grâce à Angelo Pezzana, directeur de la Bibliothèque de Parme au XIXème siècle, les outils utilisés par Bodoni pour fabriquer les caractères, mais aussi ses archives et une collection complète des volumes produits par son atelier, ont été conservés jusqu’à nos jours. Il est donc possible de reconstruire la vie de Bodoni, en insistant notamment sur ses rapports avec les cours d’Europe et avec le marché de la bibliophilie, sur les conditions et les pratiques de travail dans la fonderie de caractères et dans l’imprimerie, et sur la genèse des ouvrages les plus célèbres. La fortune qui a été la sienne remonte aux décennies qui suivent sa disparition et se prolonge jusqu’à aujourd’hui, où les caractères Bodoni sont utilisés dans les graphismes publicitaires et dans les revues, ainsi que pour les marques de mode. Ils sont, toujours, des symboles de l’élégance, de la simplicité, et en même temps du luxe et de l’italianitéGiambattista Bodoni (1740-1813) is one of the most famous printers of the western world and, for Italy, the last representative of the "Ancien Régime Typography" at the same time as the first "modern". It has indeed been able to make his own characters while exercising together printing and book trade. After him, the industrialization of the book begins: the activities he met in his company, according to tradition dating back to the birth of printing, divided without return, while print production is now addressed to both larger markets and different and wider audiences. Mass prints were accompanied by a decline in quality and of greater banality of style. With Angelo Pezzana, director of the Library of Parma in the nineteenth century, the tools used by Bodoni for making type, but also its archives and a complete collection of volumes produced by his typography, have been preserved until today. It is therefore possible to reconstruct Bodoni of life, with particular emphasis on its relations with the courts of Europe and the market for bibliophile, on the conditions and labor practices in the foundry of characters and in printing, and the genesis of the most famous works. His fortune follow his death and continues until today, where Bodoni characters are used in graphics and for publications and magazines, as well as for fashion brands. They are always, symbols of elegance, simplicity, and at the same time of the luxury and of the Italian style
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Lecosse, Cyril. "Jean-Baptiste Isabey (1767-1855) : l'artiste et son temps." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20119.
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Jean-Baptiste Isabey (1767-1855) connaît une carrière exceptionnellement longue qui s’étend de la Révolution au Second Empire. Après avoir exposé ses premières œuvres au Salon de 1791, cet élève de Jacques-Louis David s’impose sur la scène artistique du Directoire comme le premier dessinateur et miniaturiste de son temps. En s'inscrivant dans un contexte favorable à la diffusion de portraits de moindre coût et de moindre format, sa réussite peu commune rend compte de l'évolution des critères de la reconnaissance artistique à la fin du XVIIIe. Elle témoigne également de la promotion du statut social de l'artiste autour de 1800. Lié aux proches du clan Bonaparte sous la Consulat, Isabey est un des portraitistes de la période les mieux introduits auprès des élites. Son habileté à exploiter des sujets qui répondent aux goûts de ses contemporains permets de mesurer l'importance des relations mondaines dans la naissance et la diffusion des réputations artistiques au tournant du XIXe siècle. Entre 1800 et 1805, Isabey est l'auteur de plusieurs grands dessins de propagande qui scandent les principales étapes de la consolidation du nouveau pouvoir. Familier de la noblesse impériale, l'artiste accumule honneurs et commandes officielles au lendemain du Sacre. Sa réputation est associée aux portraits miniatures de l’Empereur destinés à la caisse des présents diplomatiques et à quelques-unes des plus célèbres représentations officielles de Marie-Louise et du roi de Rome. Ses responsabilités sont extrêmement variées et sa production considérable : il est à la fois peintre des relations extérieures, dessinateur du cabinet et des cérémonies et décorateur en chef de l'Opéra. L'étude de ce parcours pluridisciplinaire offre un champ d'étude remarquable, qui nous fournit bien des clefs pour comprendre la carrière et le statut des artistes de cour sous l'Empire. Après Waterloo, Isabey est mis à l’écart du pouvoir en raison de ses engagements bonapartistes. L'artiste exécute alors plusieurs caricatures et portraits qui le montrent prompt à critiquer la monarchie restaurée. L'analyse des effets de la résistance au régime royaliste dans le monde des arts entre 1815 et 1820 aide à saisir le sens de son engagement dans l'opposition. La période qui s’ouvre au lendemain des Cent-Jours est également fondamentale pour comprendre le parcours artistique d'Isabey et pour apprécier la place que lui assignèrent ses contemporains dans l’art de la première partie du XIXe siècle. Son abondante production, qui se décline en miniatures sur vélin, dessins, lithographies, aquarelles et peintures à l’huile le montre soucieux de l'évolution du goût. Elle met aussi en lumière la difficulté qu'il éprouve à conserver sa réputation de portraitiste après 1820. Cette thèse fournit pour la première fois un catalogue de l’œuvre d'IsabeyJean-Baptiste Isabey (1767-1855) had an exceptionally long career that spanned from the French Revolution until the Second French Empire. After his early works' exhibition at the Salon of 1791, this student of Jacques-Louis David rapidly became, on the art scene of the French Directory, the finest artist and miniaturist of his time. In a context that made the dissemination of low-cost and small-sized portraits easier, his unusual success reflects the change of artistic recognition criteria in the late eighteenth century. It also reflects the improvement of the social status of artists around 1800. Linked to people that were close to Bonaparte under the French Consulate, Isabey is one of the period's best introduced portraitists. His cleverness in using themes that meet his contemporaries' tastes clearly shows how important social relationships can be in the making and spreading of artistic reputations at the turn of the nineteenth century. Between 1800 and 1805, Isabey is the author of several large propaganda drawings that punctuate the main steps of the new power's consolidation. Familiar with the imperial nobility, the artist collects honours and official commissions in the wake of the Coronation. His reputation is associated with miniature portraits of the Emperor made for the fund of diplomatic presents and with some of the most famous official representations of Marie-Louise and of the King of Rome. His responsibilities are manifold and he produces a lot: he is the official painter for external relations, designer of the Cabinet, designer of Ceremonies and chief decorator of the Opera. The study of this multidisciplinary career gives many keys to a better understanding of the career and status of court artists under the Empire. After Waterloo, Isabey is sidelined because of his bonapartist commitments. At this time the artist performs several caricatures and portraits where he clearly criticizes the freshly restored monarchy. Analysing the effects of this resistance to the royalist regime in the world of arts between 1815 and 1820 helps in understanding his commitment to the opposition. The period opening in the aftermath of the Hundred Days is also fundamental to understanding Isabey's artistic career and to appreciate the place he was assigned by his contemporaries in the art of the first part of the nineteenth century. His prolific output, which comes in miniature on vellum, drawings, lithographs, watercolours and oil paintings shows his constant concern about changing tastes. It also highlights the difficulty he has to maintain his reputation as a portraitist after 1820.This thesis provides for the first time a catalogue of Isabey's works
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Clary, Lawson B. "A church on the move a history of First Baptist Church Clemson 1907-2006 /." Connect to this title online, 2006. http://etd.lib.clemson.edu/documents/1171046651/.
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Whatmore, Richard. "Republicanism and the origins of Jean-Baptiste Say's 'Traite d'economie politique', 1763-1803." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/271952.
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Losada-Sierra, Manuel. "Thinking from the Margins: The Victims of History in Levinas and Metz." Thesis, Griffith University, 2015. http://hdl.handle.net/10072/365825.
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The model of meaning that has prevailed in philosophy and theology is the Plotinian model of the unity of the One. Historically, this model of thinking ends up displacing the particular and establishing an essentially historicist, teleological model. Against this framing, this thesis claims that the suffering of the victims of history challenges thinking and obliges philosophy to respond. Grappling with the marginalization of the marginal in Western thinking, this research sets up a dialogue between Emmanuel Levinas’s philosophy and Johann Baptist Metz’s political theology in order to learn from their thoughts on the suffering of the victims. In responding to suffering philosophy and theology can meet beyond idealism and dogmatism. The essential question of this research is how to give meaning to the concrete suffering of humanity in order to redeem history from the concept of an evolutionary progress which limits the possibility of hearing the cries of the victims of history. This approach will lead us to evaluate both thinkers in relation to the categories of reason, time, and theodicy.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Griffith Busines School
Griffith Business School
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Aleman-Fernandez, Carmen Elena. "Corpus Christi and Saint John the Baptist : a history of art in an African-Venezuelan community." Thesis, SOAS, University of London, 1990. http://eprints.soas.ac.uk/29664/.
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For the past ten years I have conducted research in the town of Chuao (Aragua State), an area settled in the 16th Century, site of the oldest and most renowned cocoa plantation of Venezuela. By the mid-17th century, the owner turned control of the enterprise over to the Roman Catholic Church, which administered it through the Inter-diocesan Seminary until 1827, at which time, by direct order of Simon Bolivar, the plantation became the property of the University of Caracas (today the Universidad Central de Venezuela) until 1883. From then it came under the direct control of the State.;The inhabitants are descended from African slave populations brought in by Spanish colonists; and the area can only be reached by sea. The relative isolation of Chuao makes it a special place in which one can study the evolution of artistic and rituals forms. Chuao appears to be one of the few African communities in modem Venezuela which has actively maintained links with its past. The Chuao tradition has evolved in the local integration of official (Spanish Catholicism) and popular (slave African elements). This may well exemplify the evolution of artistical ritual forms in other coastal communities of north-central Venezuela from the time of Spanish Colonialism.;The thesis is centred around the principal festivities of the community of Chuao: Corpus Christi (featuring "devil" masquerade) and the festive cycle of Saint John the Baptist (featuring images of the Saint and his mistress). Both festivities are organized by societies, the Corpus Christi society led by men and the Saint John society, by women. These societies are thus responsible for all the different aspects of the celebrations, such as the preparation for the festival, rehearsals, stages of the festivities, masks, costumes, images, dances, music, songs, speeches and poems.;These festivities are placed within the historical background of the community, and plantation of Chuao including the possible origin of the Africans arrived in Spanish America during the period of the slave trade. Moreover, the importance of the religious tradition of Chuao for an understanding of these festivities is provided by the Doctrine of Maria Tecla.
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Salevan, Alison Marie. "Altruism in Action| The Southern Baptist Nurse Missionary in Nigeria, Mid-Twentieth Century." Thesis, Teachers College, Columbia University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10814278.
Full textAbstract:
Altruism is an imperative for nursing practice and education, but no research has explored its meaning using a historical method. This study aimed to explicate the meaning of altruism through the study of four Southern Baptist nurse missionaries. Ruth Kersey, Amanda Tinkle, Hazel Moon, and Helen Masters served in Nigeria between 1920 and 1981. Their correspondence archives were used as primary sources of data and analyzed for examples of altruism. These women founded orphanages and leprosy treatment programs, and managed clinics and hospitals run by the Southern Baptist Church in Nigeria. Additional interconnected variables of race, gender, and religion were also found to influence their work. The findings of this study supported altruism as a sacrificial behavior motivated by benefiting others. Nursing’s presence in global health, its expansion in leadership, and its future identity are supported by the study of these four nurses. Further research into the work of nurse missionaries in nursing’s past is recommended to increase the understanding of missionary work and altruism.
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Platon, Mircea Alexandru. "‘TOUCHSTONES OF TRUTH’: THE ENLIGHTENMENT OF JEAN-BAPTISTE-LOUIS GRESSET, LÉGER-MARIE DESCHAMPS, AND SIMON-NICOLAS-HENRI LINGUET." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1330711134.
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