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Dissertations / Theses on the topic 'Early Church'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Harrington, Daniel J. "The Eucharist in the Early Church:." The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103712.

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2

Wallace, John C. "Rome's rationale for persecuting the early church." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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3

Owens, Tim. "Postmodern echoes of early church ecclesiological themes." Dallas, TX : Dallas Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.001-1248.

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4

Uzukwu, Elochukwu Eugene. "CHURCH-STATE RELATIONS IN THE EARLY CHURCH AND THE CRISIS FACING THE CHRISTIAN CHURCH IN NIGERIA." Bulletin of Ecumenical Theology, 1989. http://digital.library.duq.edu/u?/bet,1375.

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5

Sheely, Stephen R. "Intimacy in the early church and pagan groups." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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6

Graham, Laurence A. M. "An historical analysis of early church mission methods." Thesis, Queen's University Belfast, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.695344.

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The main focus of this thesis is an historical analysis of the methods of mission used by the Church during approximately the first six centuries of the Common Era. The New Testament describes the effectiveness of sermons preached to large crowds of people as well as providing evidence of evangelists and Church planters who travelled around the Roman Empire calling people to conversion and gathering converts into congregations. However, the extant evidence suggests that such high profile evangelism all but died out during the second and third centuries. It appears that the main means by which the Church grew during these centuries was the attractiveness of the Church community and the lifestyle of ordinary Christians. In the fourth, fifth and sixth centuries the Church moved from being a small, marginalised and sometimes persecuted group of people to becoming one of the central institutions of Roman society. In this context the Church began to grow simply because it became aligned with the mainstream of society, as well as by coercion. During these same centuries there were also Christians who lived outside the Roman Empire where they were a minority who shared their message by showing their neighbours a positive alternative way of living. In a concluding section the variation in methods of mission across the first six centuries CE are summarised before a short discussion raising some possible implications for mission today. It is suggested that the contemporary Church in the Western world has lessons to learn from the Church of the first three centuries regarding the importance of ordinary Christians demonstrating a distinctive Christian lifestyle to their neighbours.
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O, Dochartaigh Caitriona. "Paradigmatic prayer-formulae in the early Irish church." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/272322.

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8

Steele, Mareque Yvonne. "The development of monepiscopacy in the early church." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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9

Scotti, Paschal. "The times of fasting in the early church." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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10

Murphy, S. Jonathan. "The impact of Barnabas on the early church." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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11

Elliott, John M. "Leadership development and relational patterns the early church and the church in Zambia today /." Springfield, MO : Assemblies of God Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.120-0001.

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12

Caraher, William R. "Church, society, and the sacred in early christian Greece." The Ohio State University, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=osu1057071172.

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13

Woods, Vance E. McDaniel Charles A. "Whitby, Wilfrid, and church-state antagonism in early medieval Britain." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5332.

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14

Grzesiak, Larissa. "Beyond reuse : spolia's implications in the early Christian Church." Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/33984.

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When Vasari used the term spoglie to denote marbles taken from pagan monuments for Rome’s Christian churches, he related the Christians to barbarians, but noted their good taste in exotic, foreign marbles. Interest in spolia and colourful heterogeneity reflects a new aesthetic interest in variation that emerged in Late Antiquity, but a lack of contemporary sources make it difficult to discuss the motives behind spolia. Some scholars have attributed its use to practicality, stating that it was more expedient and economical, but this study aims to demonstrate that just as Scripture became more powerful through multiple layers of meaning, so too could spolia be understood as having many connotations for the viewer. I will focus on two major areas in which spolia could communicate meaning within the context of the Church: power dynamics, and teachings. I will first explore the clear ecumenical hierarchy and discourses of power that spolia delineated through its careful arrangement within the church, before turning to ideological implications for the Christian viewer. Focusing on the Lateran and St. Peter’s, this study examines the religious messages that can be found within the spoliated columns of early Christian churches. By examining biblical literature and patristic works, I will argue that these vast coloured columns communicated ideas surrounding Christian doctrine. In addition to proposed ideological functions related to triumph (both in the Church’s emergence as a legal religion and the luxurious benefaction of the emperor), and interiorization (the idea that architecture reflected how Christian religious experience was turning inward), I will argue that spoliated columns had the capacity to communicate three major tenets of Christian salvation to their viewers – the concepts of rebirth, the Church’s mission of proselytization, and the fulfilment of salvation in an embodiment of Heavenly Jerusalem.
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15

Westbrook, Kathryn Buchanan. "Re-definition of the fatherless family in the Early Christian Church." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23491.

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Widows and their fatherless children are commonly perceived to be the most deserving category amongst the poor. The frequent exhortations in the Hebrew Scriptures of the Old Testament clearly and constantly reminded the early Christian Church of the divine expectations God had enjoined upon them in this matter. There appears to be no obstacle, theological or moral, to perceiving them as worthy recipients of Christian charity and pastoral care. Yet the results of this study show that in the early centuries of the church the fatherless family was invisible to its leadership. They were not perceived as needy people deserving support but were regarded as a problem, rather than real human beings. Ambiguous material in the Gospels and in the other writings of the New Testament, where references to them are sparse and sometimes unsympathetic, allowed creativity of interpretation to occur permitting evasion of the giving of straightforward support, and instead facilitated greater management and control by the clergy. Their informal self-organisation and methods of mutual self-help were increasingly eroded. The only extensive study of the support of the fatherless family in Roman society and the Church is the four volume habilitation thesis of Jens-Uwe Krause, Witwen und Waisen im Römischen Reich, published between 1994-1995. This large study deals with the long period 200 BCE – 600 CE diachronically. Apart from the 2009 collection of essays edited by Sabine R. Hübner and David M. Ratzan. Growing up Fatherless in Antiquity, which deals mainly with elite, political, and literary figures rather than the poor, little else has been written on the fatherless child in antiquity. The issue of whether 1 Timothy 5:3-16 and similar later material are referring to an ‘Order’ of widows, typified by Bonnie Thurston’s 1989 book, The Widows: A Women's Ministry in the Early Church, has proved a major diversion. Recent work by Steven Friesen and Bruce Longenecker reinforce the conception of the composition of the early church as being primarily that of the poor. My focus is on the neglected area of pastoral care of the poor fatherless family within the earliest church, concentrating on the first 300 years CE. The existence of the poor fatherless family created financial, social and moral difficulties for the church leadership, which forced them to devise novel ways to deal with the duties encumbering them. How could they control these sexually experienced, but vulnerable and dependent, women with their young children? One way was to re-define them as something else. The first method, and the most successful, was to split them up into two distinct groups, old people and full orphans, each requiring a different approach. Another strategy was to make widows represent someone or something other than themselves. Their alter egos will be shown to be human, literary or theological. The third trend observed was an effort towards extinguishing the voice of women. If women and fatherless children were to epitomise something else other than themselves, then their own self-perceived reality had to be kept well hidden. They could not be allowed to speak or socialise. If they did speak their words had to be rendered unheard or to be of no effect. Finally, the young fatherless children of widows have no voice and consequently have been rendered invisible. They do not appear in the Gospels. In the rest of the New Testament and the writings of the early church fathers, they receive little more than a cursory mention as part of a literary trope, or are transformed into barely mentioned full orphans.
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16

Mead, Jason Andrew. "The survival of the Oriental church during the early Muslim empire." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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17

Bennett, Victoria. "The development of the early Christian basilica in Tunisia." Thesis, University of Ottawa (Canada), 1986. http://hdl.handle.net/10393/5037.

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18

Helms, Charles Robert. "The Apocalypse in the early church : Christ, eschaton, and millennium." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333285.

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19

Merkle, Benjamin L. "The elder and overseer : one office in the early Church /." New York : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39089087b.

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20

Roston, Harley E. "The lifestyles and preaching styles of the early Methodist circuit riders in Ohio." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0571.

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21

Foster, Paul. "Community, law and mission in Matthew's Gospel." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270072.

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22

Wang, Xiaojing. "Church unity movement in early twentieth-century China : Cheng Jingyi and the Church of Christ in China." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8217.

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The pursuit of church indigeneity and unity was a two-fold theme throughout the history of twentieth-century Chinese Christianity. Modern scholarship has generated a good number of studies regarding church indigeneity, but has neglected the parallel trend towards interdenominational co-operation and church union in China. This thesis endeavours to remedy this deficiency. The thesis examines the process of the quest of Chinese Protestants for a united indigenous church, focusing on Cheng Jingyi (1881-1939), one of the key figures in the early twentieth-century ecumenical movement. Additionally, it pays particular attention to the Church of Christ in China as a case study. It discusses the feasibility of the ecumenical convictions which were shared by a considerable number of mainline Chinese Protestants, with Cheng Jingyi as a representative, and evaluates the legacy of the church unity movement in early twentieth-century China. The thesis argues that the church unity movement within the mainline Chinese churches differed from the ecumenical movement in the West, which aimed to realise fraternal co-operation and even union among various denominations. In China the aim was to establish a single national church on a federal pattern, reflecting a Chinese indigenous understanding of ecumenism and ecclesiology. It also reflected a broader vision of the Christian church than that exhibited by the majority of the independent Chinese Protestant groups or by the Chinese church under the control of the Three-Self Patriotic Movement during the 1950s. Based on the conviction of the universal nature of the church in which the Chinese church was an indispensable part, the church unity movement in China surpassed a narrowly nationalistic vision. Nonetheless, the good intentions of the Church of Christ in China were overshadowed by its dependence on foreign subsidies. The church never achieved ‘three-self’ status: it was self-governing and self-propagating, but never self supporting. As such its goal of indigeneity was never fully realised.
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23

Isaak, Jonathan M. "Situating the 'Letter to the Hebrews' in early Christian history." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36615.

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The early Christian text known as the 'Letter to the Hebrews' has presented a riddle to scholarship. Its anonymity and anomalous form are puzzling. Scholars like Norman Perrin and Barnabas Lindars also-find Hebrews enigmatic because it does not appear to represent the views of any early Christian community.
This thesis contends that the riddle of Hebrews' lack of community-fit is due to a conceptual flaw. Beginning with Franz Overbeck (1882), there has been a tendency to assess early Christian texts as nonliterary, unlike later Patristic texts. Deemed nonliterary, they are thereby thought to document the situation within which they were written. For Hebrews, this has resulted in numerous reconstructions of its historical setting. None, however, has proven satisfactory. This lack of consensus casts doubt on the appropriateness of ruling out Hebrews' essential literary character. Moreover, the explanations used to justify the unique nonliterary character of early Christian literature are not compelling. Thus, the probability of Hebrews' literary character increases.
The literary texts written by Irenaeus, Clement of Alexandria, and Tertullian, are more likely comparable to Hebrews. These Patristic texts were produced in the late second century before the shape of orthodoxy became fixed. A survey of representative scholarly literature shows a low expectation of retrieving from these early Patristic texts an unambiguous profile of the author's ideological community, of the text's occasion, or of its audience. Thus, it would be unwarranted to expect Hebrews to be more representative of its situation.
Given the probability of Hebrews' literary character, the thesis demonstrates that it is inappropriate to assume that Hebrews represents ideas that extend beyond those of the author to a specific community or to a particular situation. The burden of proof is reversed. Without evidence to the contrary, Hebrews is best explained as a persuasive literary effort by an idiosyncratic author directed to a general Christian audience.
Thus, the riddle of Hebrews' lack of community-fit dissolves. Furthermore, questions are raised regarding the contemporary scholarly expectation that other early Christian writings (Matthew, James, etc.) were shaped by and for ideologically distinct communities.
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24

Blue, Bradley B. "In public and in private : the role of the house church in early Christianity." Thesis, University of Aberdeen, 1989. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=128426.

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In a brief article published in 1939, Floyd Filson suggested that our understanding of early Christianity would be enriched if we considered the physical conditions of the early church, i.e., the house churches. In many respects, this thesis is a response to Filson's summons. The recent interest in the 'social world of early Christianity' and the non-literary evidence unearthed in this century have made this study possible (Chapters 1 and 2). The evidence confirms that the building program endorsed by Constantine is a watershed in early Christian architecture. Until the founding of the Lateran basilica (c.314 AD) the Christians primarily met in houses (converted or otherwise). Prior to the Peace of the Church there were three major stages of development: 1. the 'house church' proper (c.50-150), i.e., a domestic residence which continued to function as such while it also served to accommodate a Christian gathering. 2. The domus ecclesiae (c.150-250), i.e., renovated residences. 3. The aula ecclesiae (c.250-313), i.e., large halls used by the community. The early period of the 'house church' has been the primary focus of our study; although we have provided evidence for all three stages (Chapter 2). The 'house' provided the early believers with a gathering place that was immediately available, distinct from other venues (e.g., the Temple and synagogue), and which had the necessary appurtenances. In particular, the Christians needed a venue which could accommodate a meal (including the Eucharist). In this respect, the 'house' was a natural choice (Chapter 3). The fact that the meal was an important feature in the house gatherings can be seen most acutely when the Jewish/Gentile milieu is considered. The Jewish regulations concerning commensality (Chapter 4) and the fact that synagogues included culinary appurtenances (Chapter 5) attest to the importance of proper food (and preparation) and acceptable table companions. The meals in the house church forced the early Christians (Jew and Gentile) to determine the relevance of the regulations and ritual laws of purity and, above all, to demonstrate the reconciliatory message of the Gospel - at the table. The house was also significant for the expansion of Christianity. According to Luke, the conversion of a house owner resulted in the physical establishment of the church in a given locale (Chapter 3).
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25

Davis, Elisabeth Claire. "AUTHORITATIVE LETTERS JEANNE DE CHANTAL AND FEMININE AUTHORITY IN THE EARLY MODERN CATHOLIC CHURCH." Master's thesis, Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/259594.

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History
M.A.
The early modern period of a time of religious renewal and upheaval that resulted in a wealth of new religious orders, particularly those for women. During this period of change, Catholic women responded to the threat of Protestantism by adapting the convent to their own needs. One of the most successful orders for women was the Congregation of the Visitation, founded by Jeanne de Chantal and François de Sales. The history of the Visitation tends to focus on de Sales rather than its cofounder de Chantal. This thesis attempts to reconcile this omission, detailing de Chantal's ability to demonstrate and enact her authority through the mode of letters. In doing so, this paper enters into a conversation on religious revival in the early modern period by illustrating the porous nature of the early modern convent and the role women had in shaping early modern religiosity.
Temple University--Theses
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26

Litke, Wayne Douglas. "Portraits of Peter : a study of trajectories in the early church." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25457.

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This study concentrates on the traditions concerning Peter as they evolved in the early church from the New Testament period to the fifth century. It is suggested that there are many ways in which Peter is portrayed by the early church writers, and these portraits of Peter are studied with emphasis on the situations in the church which produced these portraits and which affected their evolution over time. A portrait of Peter considered seminal for the study of the Petrine traditions is that of Peter as apostle. In this portrait Peter takes on the roles of missionary and witness to Christ's earthly ministry and resurrection. Generally the trajectory moves from the "actual" to the "ideal." Thus Peter becomes in the mind of the church the greatest missionary and the best apostolic witness. This process of idealization continued with the result that Peter came to be regarded as the ideal Christian. Peter was also considered pre-eminent among the apostles. As the Gentile church became the most powerful of the churches, Peter was adopted as its figurehead. Thus by the fourth century Peter's primacy over the apostles had become axiomatic. Other groups, often considered heretical by the orthodox church, ascribed importance to other disciples of Christ and compared them to Peter. However, the Peter trajectory tended to overpower these other traditions. Connected to the tradition of Peter as the ideal apostle are the traditions which describe him as the pre-eminent prophet and wonderworker in the church, the ideal bishop and the most eminent martyr. Not only is Peter represented as exercising the episcopacy in a great many places, most noticeably in Rome, but also he came to be viewed as the ideal bishop and the founder of the universal episcopacy. As a martyr, Peter was viewed as the perfect martyr in that he endured a death like that of his Lord. Similarly, Peter came to be regarded as the ideal guarantor of the apostolic tradition, and thus the foundation upon which the church was built. In this capacity, and connected to the idea that Peter was the founder of the episcopacy, he was regarded as possessing the keys of the kingdom, thus having the full authority of Christ for the doctrine and discipline of the church. It is concluded that in all these aspects Peter was idealized and in a sense took the place of Jesus in the mind of the church. It is suggested that as the foremost apostle Peter was conceived as having been sent forth by Christ with His full power and authority, and thus Christ was seen as working in the church through Peter, His delegated representative, and through those who were viewed in succession to Peter. Thus, apostolic succession from Peter connected the beliefs and practices of the church with Christ Himself.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate
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27

Sween, Maurice Alwyn. "Christian missions in the early church historical considerations and contemporary reflections /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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28

Sealy, Charles Scott. "Church authority and non-subscription controversies in early 18th century Presbyterianism." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/1792/.

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The practice of confessional subscription, or giving assent to a confession of faith through signing a formula of approbation, was the subject of debate among Presbyterian Churches in the early eighteenth century. While other studies have examined the local controversies, this thesis offers a comprehensive examination of the question of subscription and the connections between the debates among English Dissenters, in the Church of Scotland, the General Synod of Ulster, the Synod of Philadelphia and the Presbytery of Charleston. It identifies the common background and influences, especially in questions of ecclesiastical authority in the Church of England that preceded and greatly influenced the subscription controversy, which itself was essentially a debate over Church power. The discussions within the different Church bodies are reviewed with the connections between the bodies being highlighted. The debates began with the attempt to introduce subscription among English Dissenters leading to the Salters’ Hall Debate of 1719. Although there was not an open challenge to the Westminster Confession of Faith in the Church of Scotland, the tradition of subscribing inherited from emigrants and the involvement of ministers in correspondence with other Churches influenced the developments elsewhere. Next the development of Irish Presbyterianism from both English and Scottish traditions is shown followed by a discussion of the actual controversy in the General Synod of Ulster. In a chapter on the Synod of Philadelphia an interpretation of the American Adopting Act (1729) within the context of the international debate is offered. The closing chapter covers the much overlooked Presbytery of Charleston with insights from sources that have not previously been studied for that Church’s history.
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Schibille, Nadine. "Light in early Byzantium : the church of Hagia Sophia in Constantinople." Thesis, University of Sussex, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.398756.

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30

Asue, Daniel Ude. "Baptism and Original Sin in the Early Church : contributions of Tertullian." Diss., University of Pretoria, 2014. http://hdl.handle.net/2263/41375.

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This study examines the baptismal practices of the early Christian community using Tertullian’s ethical text on baptism in relation to his other writings to dialogue with the Roman Catholic understanding of baptism, original sin and grace. Tertullian referring to the sacramental form of baptism that is done with water, held that baptism is indispensable for salvation because it imparts the grace that washes away original sin and makes someone a Christian; and capable of attaining a matured Christian life. At the moment, the Roman Catholic Church does not confer baptism of water on polygamists, and subsequently fails to admit them to her sacramental life because of their polygamous relations. This raises a question regarding the salvation of these polygamous families. How do they receive baptismal grace and become part of the church? This study argues that church and baptism were inseparable right from the beginning of Christianity in the New Testament. People became members of the church by the fact of their baptism. This study does a hermeneutical retrieval of the early church’s teaching on baptism and original sin in the light of Tertullian as the pillar of western theology. The study concludes by invoking pastoral consideration to baptize polygamous families (husband and wives) who married before converting to the faith. They are not to enter into any new marriage after baptism since they have received Christ in their state. “Go and sin no more,” says Christ.
Dissertation (MA Theol)--University of Pretoria, 2014.
gm2014
Church History and Church Policy
unrestricted
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31

Dyck, Merrill. "The development of the doctrine of baptism in the early church." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Poliquin, Ben. "The practice and development of exorcism in the early Latin church." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Kliewer, Jennifer. "A strategy for discipling teenagers in the inner-city neighborhood of Kensington in Philadelphia in the early 21st century." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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34

Good, Polly Jane. "Shakers, religion, and citizenship in the early American republic /." Connect to title online (ProQuest), 2009.

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35

Nathan, Nithyananda Augustus. "The origin and development of the doctrine of the communion of saints." Thesis, Australian Catholic University, 2010. https://acuresearchbank.acu.edu.au/download/02543299147a19cd29ec3e13e2f19cab68da0cbe767cef86299d6a91b6b81ef8/2083690/65022_downloaded_stream_247.pdf.

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The priority of this study is to unearth the true meaning and goal of communion of saints. It is the last addition to the Apostles' Creed at the close of the eighth century as an extension to the Creed's Article (IX): the holy Catholic Church. But as regulae fidei the doctrine of communion of saints continues to be ambivalent for many believers. It would seem paradoxical for a Church which gathers its community in saintly communion but without a clear position on how to explain the relevance or efficacy of this article of faith in relation to a one's spirituality or salvation. This thesis therefore endeavours to remove any ambiguity by restoring its authentic meaning and scope. In spite of its late arrival, this study will affirm that the doctrine expresses a truth comparable to other articles of the Apostles' Creed and that it has existed from the beginning of Christianity. It is, however, not a precise doctrine and this study will establish that it is a conceptualisation of certain attributes of early Christianity. It is a complex reconstruction of a set of beliefs. This thesis identifies no less than four distinct yet closely linked elements that constitute its formulation. As such, how the doctrine contributes to anyone's spirituality is dependent on the level of significance a worshipper attaches to each of these in isolation or as a conglomeration of a set of beliefs at a given time and place. Communion of saints has therefore fluctuated in meaning and significance since it first surfaced as an expression of faith in Latin Christianity before the close of the fourth century. This investigation intends to show that communion of saints is more than a symbol, mark or just another descriptor of the Church itself. Neither is it a mere reflection of the essence of a universal Church nor should it be perceived, as is commonly understood, as a communion with the departed Saints in heaven.;This study will articulate that it is a sublime crystallisation of the theology of the Church as a chosen People of God wherein God reveals himself of his love as the body of Christ. It is a commitment of the Church to communicate to the world at large as a model of divine love. This study attempts to recapture the message inherent in the communion of saints as a biphasic doctrine with vertical and horizontal dimensions. It is a missionary undertaking that actuates simultaneously these two arms of Christianity that are fundamentally Trinitarian. This understanding has serious implications for the contemporary Church in how it expresses God's self-revelation and self-communication to the world at large. This study researches into the historical, literary and theological developments of the doctrine in order to uncover its authentic intent and scope. It purports to show that when properly understood, it is in the communion of saints that one identifies the Church's being and its modus operandi at which the departed Saints of the Church have been the experts. They have been prudent in the service of the truth and are exemplary as models to imitate the love of God in the Trinity. It intends to show that as the People of God it is what Thomas Aquinas (1225-74), using Aristotle's reflections on humanity, states the aim of Christianity which is to serve ""the common good of all on earth and a common life in God for all eternity"". This study believes this as the ultimate goal of the doctrine. It recognises that in a rapidly growing secular and changing world the real essence of the doctrine needs to be captured and restated in order to shape the consciousness of worshippers. In so doing the thesis responds to the specific question: how relevant is the communion of saints to the contemporary Church?
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De, Vries Jonathan Peter. "A new 'promised land'? : denominations, local congregations, camp meetings, and the creation of community in early Kentucky, c.1780-1830." Thesis, University of Dundee, 2016. https://discovery.dundee.ac.uk/en/studentTheses/b7fb3e4d-9d78-4999-8468-0c4f4420d708.

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This thesis examines the importance Kentucky's religious denominations played in the development and transformation of early Kentucky (1770's to 1830). This thesis will show that though federal and regional governments may have created the laws that established newly opened territories, it was often the denominations that played an important role in the creation of that community and stability of the wider societies. Beginning with camp meetings this thesis will argue that denominations began the process of creating community by actively placing these meetings outside the bounds of early congregations and into the backcountry. In doing so denominations brought outsiders, in many cases for the first time, into direct contact with the denominations. This thesis will also argue that denominations developed a new form of worship that was more inclusive and more communal, allowing for wider participation by settlers, especially by women, children, or slaves at these meetings. This thesis will then turn its attention towards the ideas and concepts of the local congregation. This thesis will argue that the local congregation was ideally situated to reinforce the beginnings of community which were established with camp meetings. Through activities such as the calling of ministers as well as the election of elders, deacons, and other lay positions in their local congregation, settlers became active members of the local congregation and entered into a deeper connection with the community. The local congregation offered settlers access to an institution that was both local and communal. Finally this thesis will turn towards a study of physical church buildings arguing that such buildings expressed and reinforced concepts of community and stability. This thesis will argue that over time those congregations that had access to a church often found stability and security. This thesis will also focus on the layout of churches arguing that denominations strengthened already established and shared ideas of community within their congregations through these layouts. By understanding how denominations created community within Kentucky this thesis will argue that the denominations played an important role within newly established territories and that only through a study of these denominations can one begin to understand how the process of western expansion was able to succeed.
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37

Dillow, Kevin B. "The social and ecclesiastical significance of church seating arrangements and pew disputes." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306790.

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38

Becker, Paul Frederick. "A study of German Lutheran communion hymnody the early years /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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39

Crout, Joe. "Equipping a ministry team from Lakeshore Baptist Church to reach the unchurched using the early church as a model." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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40

Burton-Edwards, Taylor W. "The teaching of peace in early Christian liturgies." Theological Research Exchange Network (TREN), 1997. http://www.tren.com/search.cfm?p011-0065.

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41

Grenda, Christopher S. "Debating liberal values the heritage of church and state from early America /." College Park, Md. : University of Maryland, 2003. http://hdl.handle.net/1903/280.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2003.
Thesis research directed by: History. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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42

Wheeler, Leavenworth. "Early Christian ethics moral catechesis for the church in the 21st century /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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43

Harrington, Christina. "Women of the church in early medieval Ireland c. AD 450 - 1150." Thesis, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244306.

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44

Laws, Christopher David. "James Joyce and his early church : the art of schism and heresy." Thesis, University of York, 2017. http://etheses.whiterose.ac.uk/20436/.

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In ‘Telemachus’, the first episode of Ulysses, Stephen Dedalus declares himself ‘servant of two masters [...] The imperial British state and the holy Roman catholic and apostolic church’. Amid clanging church bells there follows in the text, as if in answer to Stephen’s invocation, a ‘horde of heresies fleeing with mitres awry: Photius and the brood of mockers of whom Mulligan was one, and Arius, warring his life long upon the consubstantiality of the Son with the Father’. From the outset critics have tussled with the role of religion in James Joyce’s texts, and with the nature of his attitude towards Catholicism. But though recent years have seen, according to Geert Lernout, attempts to ‘recuperate’ Joyce for a ‘liberal form of Catholicism’, scholarship still dwells on Joyce’s upbringing and the social contexts of his youth, framing the question as one of belief rather than practise. Ignoring the evidence of ‘Telemachus’, which implies their centrality for any discussion of Joyce and the church, the heretics themselves have received scant attention. Against recent scholarship, including Roy Gottfried’s Joyce’s Misbelief and Geert Lernout’s Help My Unbelief, this thesis will show how specific heretics from the early church appear and persist throughout Joyce’s literature. Charting a course from Dubliners through Finnegans Wake, I will focus on a chronological reading of Ulysses and the figures of Arius and Photius. Saint Patrick figures at the conflux of east and west, as I argue that Joyce moved from a combative attitude towards Catholicism to one which used its material as connective tissue. In the process I define Joyce’s ‘early church’ as one stretching until the ninth century. This thesis will significantly expand the scope of Joyce’s library, showing through close reading the hitherto unidentified sources from which Joyce drew his understanding of Arius and Photius.
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45

Carolan, Jane Mayo. "The foundation and early history of Catholic Church insurances (CCI) 1900-1936." Thesis, Australian Catholic University, 2015. https://acuresearchbank.acu.edu.au/download/991b3790152b0d0f15d99ad9053d6a4125b56b3cbcb83b0b430d633a6ccda6a8/2032096/201511__Jane_Mayo_Carolan.pdf.

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In the early twentieth century Cardinal Patrick Moran and others, both clerical and lay, understood that the adolescent Australian Catholic Church needed physical as well as spiritual support. The Church, as trustee, had an economic imperative to care for and maintain its properties. In 1910 Moran asked Hugh Mahon, a feisty Irishman and an Australian federal politician, to establish an Australian Catholic insurance company to achieve this purpose. Moran made it clear that the primary purpose of the company was to protect the assets and properties of the Church and that the company was to serve the Church only. Mahon took as his model the Irish Catholic Church Property Insurance Company founded in Dublin in 1902 and gathered around him laymen with impeccable Catholic and business connections to support him in the running of this new company. The Irish laity had become prominent as board members and shareholders in the Irish company and the founding board members of the Australian company, with Mahon as Managing Director, were all laymen with Irish backgrounds. The thesis traces the foundation and early history of this company and analyses those practices that distinguish it from secular insurance companies during the first twenty-fives of operation. The study intertwines many strands: Episcopal vision, Irish heritage, aspirations of the Catholic community for both the religious and the laity and how the spiritual and social services of the Church’s mission were evident in the works of this new company and their supporters.
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46

Elliott, Mark W. "The Song of Songs and christology in the early Church, 381-451 /." Tübingen : Mohr Siebeck, 2000. http://catalogue.bnf.fr/ark:/12148/cb38889232v.

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47

Miller, Matthew John. "The martyrdom of Polycarp social identity and exemplars in the early church /." Cincinnati, OH : Cincinnati Christian University, 2008. http://dx.doi.org/10.2986/tren.031-0175.

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48

Maier, Harry O. "The social setting of the ministry as reflected in the writings of Hermas, Clement and Ignatius." Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:5923c947-c87e-4f5e-a97b-1778e5b024f9.

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Rather than the expression of mystical Je^ire tor unity with God, Ignatius' letters are interpreted (using Weber's charismatic type) as the efforts of an 3 ut ho r-ity using his extraordinary position to protect communities from divisive house-church meetings. Protection from false teaching was initiated by reinforcing the position of bishops (the hosts of the common euchanstic assembly).
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49

Zakarian, David. "The representation of women in early Christian literature : Armenian texts of the fifth century." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:8853f6e0-060d-4366-89ab-945584bf2029.

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In recent decades there has been a growing scholarly interest in the representation of women in early Christian texts, with the works of Greek and Latin authors being the primary focus. This dissertation makes an important contribution to the existing scholarship by examining the representation of Armenian women in the fifth-century Christian narratives, which have been instrumental in forging the Christian identity and worldview of the Armenian people. The texts that are discussed here were written exclusively by clerics whose way of thinking was considerably influenced by the religious teachings of the Greek and Syriac Church Fathers. However, as far as the representation of women is concerned, the Greek Fathers' largely misogynistic discourse did not have discernible effect on the Armenian authors. On the contrary, the approach developed in early Christian Armenian literature was congruous with the more liberal way of thinking of the Syriac clerics, with a marked tendency towards empowering women ideologically and providing them with prominent roles in the male-centred society. I argue that such a representation of women was primarily prompted by the ideology of the pre-Christian religion of the Armenians. This research discusses the main historical and cultural factors that prompted a positive depiction of women, and highlights the rhetorical and moralising strategies that the authors deployed to construct an "ideal woman". It further explores the representation of women's agency, experience, discourse, and identity. In particular, women's pivotal role in Armenia's conversion to Christianity and female asceticism in fourth-fifth century Armenia are extensively investigated. It is also argued that women's status in the extended family determined the social spaces they could enter and the extent of power they could exercise. It appears that Iranian matrimonial practice, including polygyny and consanguineous marriages, was common among the Armenian elite, whereas the lower classes mainly practised marriage by bride purchase or abduction. Special attention is devoted to the institution of queenship in Arsacid Armenia and the position of the queen within the framework of power relationships. Finally, this study examines the instances of violence towards women during wars and how the female body was exploited to achieve desirable political goals.
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Cummins, Stephen Anthony. "Historical conflict and soteriological reflection : an exegesis of 1 Thessalonians 2:13-16 with particular reference to 1 Thessalonians and Romans 9-11." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63955.

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