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Dissertations / Theses on the topic 'Orthodoxy'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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1

Danyluk, Angie. "Living feminism and orthodoxy orthodox Jewish feminists /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ27343.pdf.

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2

Porumb, George R. "Orthodoxy and ecumenism: towards active metanoia." Thesis, Anglia Ruskin University, 2014. https://arro.anglia.ac.uk/id/eprint/582334/1/PhD%20Thesis%20-%20Porumb.pdf.

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The questions that underlined and motivated this research project have been: Why do members of the Orthodox Church participate in the ecumenical movement, and how can they negotiate an involvement in ecumenical contexts, together with their non-Orthodox counterparts – considering that the Orthodox see their Church as the one and only true Church? The background of this exploration has been the context of hostility and prejudice, which some groups within the Orthodox Church have manifested towards ecumenical encounters, which has marred and obstructed a genuine dialogue between the Orthodox and the non-Orthodox Christian communities. This project is based on the analysis of sources from contemporary Orthodox and Western theological milieux. It has interpreted these sources with a view to determining how they interact and coalesce into visions that inform the relationship between Orthodoxy and ecumenism. The interpretative stage of the discussion reveals the necessity of delineating paradigms for Orthodoxy and ecumenism that will enable future ecumenical interactions of greater efficiency and integrity. Such paradigms outline a vision wherein central aspects of Orthodox theology would move away from a paradigm of ‘passive conservatism’ to one of ‘active metanoia’ (transformation), while ecumenism would come to be seen as a perennial process and intrinsic aspect of theology. These vantage points define a new Orthodox vision of ecumenism as an ever-enlarging catholicity, by bringing back to the fore the common theological core of both Orthodoxy and ecumenism.

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3

Porumb, George R. "Orthodoxy and ecumenism : towards active metanoia." Thesis, Anglia Ruskin University, 2014. http://arro.anglia.ac.uk/582334/.

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The questions that underlined and motivated this research project have been: Why do members of the Orthodox Church participate in the ecumenical movement, and how can they negotiate an involvement in ecumenical contexts, together with their non-Orthodox counterparts – considering that the Orthodox see their Church as the one and only true Church? The background of this exploration has been the context of hostility and prejudice, which some groups within the Orthodox Church have manifested towards ecumenical encounters, which has marred and obstructed a genuine dialogue between the Orthodox and the non-Orthodox Christian communities. This project is based on the analysis of sources from contemporary Orthodox and Western theological milieux. It has interpreted these sources with a view to determining how they interact and coalesce into visions that inform the relationship between Orthodoxy and ecumenism. The interpretative stage of the discussion reveals the necessity of delineating paradigms for Orthodoxy and ecumenism that will enable future ecumenical interactions of greater efficiency and integrity. Such paradigms outline a vision wherein central aspects of Orthodox theology would move away from a paradigm of ‘passive conservatism’ to one of ‘active metanoia’ (transformation), while ecumenism would come to be seen as a perennial process and intrinsic aspect of theology. These vantage points define a new Orthodox vision of ecumenism as an ever-enlarging catholicity, by bringing back to the fore the common theological core of both Orthodoxy and ecumenism.

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4

Lappas, Filippos. "Readjusting orthodoxy." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/270629.

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The thesis in question is titled “Readjusting Orthodoxy”. It constitutes a discourse in UK constitutional law although legal theoretic, historical, politicial, philosophical, and EU-related complementary themes are also present. It is founded upon, and driven by, two fundamental, inter-related premises. First, that it is the orthodox reading of the UK Constitution which best describes and explains the present constitutional arrangement: the UK Parliament is a sovereign institution sitting at the apex of the UK Constitution and vested with the right to make and unmake any law whatsoever. In the second place, that, notwithstanding the above, this very reading of the UK Constitution is currently deficient in terms of internal cohesion, is plagued by ingrained anachronistic dogmas and enjoys only a limited adaptability. From these premises emerges a third proposition; namely, that the UK constitutional discourse as a whole would stand to lose greatly should alternative constitutional theories that are less suited to describe and explain the current constitutional arrangement replace the orthodox reading of the Constitution by exploiting these conspicuous drawbacks. Thus, the present treatise argues that the orthodox reading should after critical evaluation be readjusted in the various ways to be proposed so as to be rendered coherent, consistent, impervious to the numerous challenges it currently faces and, ultimately, capable of continuing to offer the canonical account of the ever-changing UK Constitution.

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5

Turner, Jack. "Cum illi Graeci sint, nos Latini : Western Rite Orthodoxy and the Eastern Orthodox Church." Thesis, University of Wales Trinity Saint David, 2010. http://repository.uwtsd.ac.uk/776/.

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In the era prior to the Great Schism of 1054, Christianity was one Church composed of two culturally distinct elements: the Greek East and Latin West. The Greek and Latin halves of the Church each possessed their own independent liturgical and cultural customs which were part of the dispute that lead to the Great Schism, effectively separating the Church into independent Greek and Latin sides. While the West had retained liturgical expressions that differed from the majority Western Rite (in the form of the Italo-Albanian Catholic Church, which remained in communion with Rome after the official break with Constantinople), the Christian East was exclusively composed of Churches celebrating the Byzantine Rite for approximately nine hundred years. This changed in the latter half of the nineteenth century with the conversion of Julius Joseph Overbeck to the Russian Orthodox Church in London. Since that time, there have been attempts and successes in establishing a Western Rite in the Eastern Church. This thesis approaches Western Rite Orthodoxy as an established phenomenon in Eastern Christianity, especially as a facet of Orthodoxy in countries where Orthodoxy constitutes a minority. While previous short studies have attempted to substantiate or discredit the legitimacy of Western Rite Orthodoxy as a movement, this thesis accepts the reality of the Western rite and seeks to understand Western Rite Orthodoxy by documenting its history thoroughly, the investigating peculiarities of the Orthodox Western rite compared to other Western liturgies, exposing potential problems (spiritual and canonical) of the current rite and devotions when compared to accepted Orthodox theology and spirituality, and by evaluating some of the criticisms which are often employed against Western Rite Orthodoxy. To complete this critical evaluation, there are some important areas of consideration. Though there have been some studies of Western Rite Orthodoxy, there has been little historical documentation of the movement since the middle part of the twentieth century. Part of Western Rite Orthodoxy’s development has been the alteration of liturgical texts to bring them into conformity with the theology and spirituality of the Eastern Church. There is some question, both in academic and ecclesiastical circles, about how thoroughly these changes were implemented, whether there are still elements requiring further correction, and even if the Western liturgies can be brought into conformity with Eastern theology and practice in any instance. Furthermore, there is are ecumenical implications to the presence of Western Rite Orthodoxy that have yet to be addressed, particularly in the Western Rite Orthodox rejection of post-Vatican II liturgies used by the majority of Western Christianity, and the effect this might have on a future reunion between a Western Church and Orthodoxy. With this critical framework established, there is a greater opportunity to fully understand Western Rite Orthodoxy in the twentieth century, both as it affects the Orthodox Church itself and as it affects external relationships between the Orthodox and other Christian churches. Secondarily, the thesis provides a more complete history in terms of documentation and contextualization of Western Rite Orthodoxy than is presently available through any other medium.

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6

Freitas, Paulo Luis de. "Shakespeare's Shrew : orthodoxy and carnival." Thesis, Goldsmiths College (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397965.

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7

Roslof, Lara McCoy. "The Political, Economic and Social Activities of the Russian Orthodox Church, 1991-2003, and the Reintegration of Russian Orthodoxy into Post-Soviet Russian National Identity." Miami University / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=miami1082434364.

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8

Stern, Nehemia. ""Post-Orthodoxy" an anthropological analysis of the theological and socio-cultural boundaries of contemporary Orthodox Judaism /." Diss., Online access via UMI:, 2008.

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9

Pisiotis, Argyrios K. "Orthodoxy versus autocracy the Orthodox Church and clerical political dissent in late imperial Russia, 1905-1914 /." [S.l. : s.n.], 2000. http://books.google.com/books?id=jS_ZAAAAMAAJ.

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10

Lukavic, John Paul. "Southern Cheyenne orthodoxy: A study in materiality." THE UNIVERSITY OF OKLAHOMA, 2012. http://pqdtopen.proquest.com/#viewpdf?dispub=3493840.

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11

Barnhart, Melody R. (Melody Ruth). "Heresy vs. Orthodoxy: The Preus/Tietjen Controversy." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc500910/.

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Using the framework set up by rhetorical critic Thomas M. Lessl in his article "Heresy, Orthodoxy, And The Politics Of Science", this study examines the ways in which heretical discourse defines community boundaries and shapes perceptions of right belief. Specifically, this study analyzes the historic conflict in the Lutheran Church-Missouri Synod which produced the doctrinal statement "A Statement of Scriptural and Confessional Principles". Comparison is made between this event and other "heretical" conflicts in other discourse communities. This study concludes that community boundaries must be drawn, and that a doctrinal or policy statement is a useful rhetorical tool to accomplish such a task. Rhetorical critics may assist in this by examining heretical conflicts as historical trends, rather than emotional dissonance.

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12

Jones, David A. "Creation science a new test of orthodoxy? /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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13

Tóthné, Kriza Ágnes Rebeka. "Depicting orthodoxy : the Novgorod Sophia icon reconsidered." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/275821.

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The Novgorod icon of Divine Wisdom is a great innovation of fifteenth-century Russian art. It represents the winged female Sophia flanked by the Theotokos and John the Baptist. Although the icon has a contemporaneous commentary and it exercised a profound influence on Russian cultural history (inspiring, among others, the sophiological theory of the turn of the twentieth century), its meaning, together with the dating and localisation of the first appearance of the iconography, has remained a great art-historical conundrum. This thesis sheds new light on this icon and explores the message, roots, function and historical context of the first, most emblematic and most enigmatic Russian allegorical iconography. In contrast to its recent interpretations as a Trinitarian image with Christ-Angel, it argues that the winged Sophia is the personification of the Orthodox Church. The Novgorod Wisdom icon represents the Church of Hagia Sophia, that is Orthodoxy, as it was perceived in fifteenth-century Rus’: the icon together with its commentary was a visual-textual response to the Florentine Union between the Catholic and Orthodox Churches, signed in 1439 but rejected by the Russians in 1441. The thesis is based on detailed interdisciplinary research, utilising simultaneously the methodologies of philology, art history, theology and history. The combined analysis reveals that the great innovation of the Novgorod Sophia icon is that it amalgamates ecclesiological and sophiological iconographies in new ways. Hence the dissertation is also an innovative attempt to survey how Orthodoxy was perceived and visualized in medieval Rus’. It identifies the theological questions that constituted the basis of Russian Orthodox identity in the Middle Ages and reveals the significance of the polemics between the Catholic and Orthodox Churches for the history of Medieval Russian art.

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14

Freemantle, David John Gale. "The orthodoxy of the 'N-Town' plays." Thesis, University of Southampton, 2001. https://eprints.soton.ac.uk/412881/.

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This discussion of the religious and other teaching in the 'N-Town' plays is supported by close examination of the complex manuscript. I show that the scribe who wrote most of the plays worked in three stages:- first the text from the start of the Passion to the Last Words, then the rest of the plays, and finally substantial revision of this initial recension; some decades later a reviser amended sections of text, apparently for performance. Catechetical teaching and exceptional Marian devotion feature in all stages of compilation and recension. After considering the state of the codex before the present binding, I argue that it comprised several subsidiary booklets until the later 17th century. The writers of individual plays are shown to have used a number of orthodox sources, two of which have not been identified before. The Ten Commandments follow a late 14th. century summa called Cibus Anime and the Passion uses an extended (rather than the original) version of the Northern Passion. The importance of Peter Comestor's Historia Scholastica is greater than previously noted, and anti-heretical features of Nicholas Love's Mirror of the Blessed Life of Christ may be specially significant. All the identified sources are discussed in general terms (including their respective availability), and I examine how in adapting them the compilers avoided material with no scriptural provenance. Considered as a whole the sources imply that those who worked on the plays were regular clerics. Features of the catechetical and other teaching are considered separately, i.e. the Trinity, the Seven Deadly Sins, the Decalogue, the Seven Sacraments (both as a theological concept, and individually in the case of Baptism, Confession, Matrimony, and Eucharist), Mercy, and lay obligations. The teaching is reinforced by the treatment of obedience which, although present in all but two of the plays, is treated differently in the Passion episodes which take a theological view of the authority to which obedience is due. In order to contextualise the findings evidence for location is reviewed. Whilst the results of dialect analysis are broadly consistent with the generally acknowledged scribal origins in southern Norfolk, previously unnoticed textual evidence links two sections of interpolated material with Norwich, where I suggest the Carmelite priory as a possible place of origin. After reviewing Lollardy in the region I conclude that the plays respond to known heretic positions only as part of a wider address to the lay community as a whole.

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15

Ladewig, Stratton L. "An examination of the orthodoxy of the variants in light of Bart Ehrman's The Orthodox corruption of scripture." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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16

Jovanov, Dejan. "Serbian Orthodoxy on crossroads-between tradition(alism) and civic society : imaginaries of Serbian nation, West and 'Universal' Values in Orthodoxy (Pravoslavlje) Journal, published by the Serbian Orthodox Church in the period 1991-2010." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAG052.

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Dans cette thèse je démontre comment les imaginaires de la nation serbe, de l’Occident et des valeurs universelles (démocratie, droits de l’homme et tolérance) véhiculées au sein de la revue ‘Orthodoxie’ (publiée par l’Eglise Orthodoxe Serbe) ont pour but final la préservation de la position sociale de l’Eglise et de ses intérêts en tant qu’une institution religieuse au sein de la société serbe. Cette ‘résistance’ aux changements construit des imaginaires sociaux qui nous appréhendons comme des représentations sociales et ont tendance à (re)devenir la vision dominante de la société serbe. J’étudie le discours de la revue ‘Orthodoxie’ et des acteurs qui y contribuent afin de montrer le processus des créations des imaginaires sociaux et leurs tentatives de se présenter au public et dans la sphère publique comme les courants de pensée dominants concernant la nation serbe, l’Occident et les valeurs ‘universelles’. J’ai répondu aux questions suivantes : - comment la tradition nationale « se traditionalise », la culture nationale s’idéalise et l’identité nationale se sacralise ? - comment l’imaginaire de l’Europe et de la culture européenne/occidentale (‘EUX’) se construisent en opposition à l’imaginaire de la nation serbe (‘NOUS’) ? - comment les valeurs de la démocratie, des droits de l’homme et de la tolérance sont imaginées à travers une telle construction opposée (‘EUX’ versus ‘NOUS’) ?
In this thesis I demonstrate how do the imaginaries of Serbian nation, of Occident and of ‘universal’ Values (democracy, human rights, tolerance), constructed in the journal published by the SOC serve as factors of conservation and protection of the social position of the Church, its social and political interests in the sense of national religious institution in the Serbian society. The ‘resistance’ to change allows the construction of social imaginaries that we comprehend as social representations with a tendency to become (again) or to impose them as a dominant vision of the Serbian society. I studied the discourse in the ‘Orthodoxy’ journal and the social actors that published their articles in order to demonstrate the process of the creation of social imaginaries and the tentative to present them publicly/in the public sphere as dominant currents of social thoughts on Serbian nation, Occident and ‘universal’ values. I answered to the following questions:- The way national tradition is “traditionalized”, national culture is idealized and national identity is sacralized.- How the imaginary of Europe and European/western culture (‘THEM) are constructed in an opposition to the imaginary of a Serbian nation (‘US’)?- How the values of democracy, human rights and tolerance are imagined through this opposed imaginary construction (‘US’ vs ‘THEM’)?

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17

Waters, Melville. "The Lutheran orthodoxy of J.S. Bach's Clavierübung III /." Title page, table of contents and abstract only, 1988. http://web4.library.adelaide.edu.au/theses/09MUM/09mumw331.pdf.

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18

Underwood, Rosemary A. "'Struggling erring human creatures' : George Eliot's alternative orthodoxy." Thesis, Teesside University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427566.

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19

Crehan, Timothy George. "Popular presentations of Orthodoxy who is a 'convert'? /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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20

Bacon, John Thomas. "Orthodoxy and canonicity a study of the canonical status of church bodies not in communion with the Eastern Orthodox Church /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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21

Protos, Nick. "Understanding the movement of evangelical protestants to Eastern Orthodoxy." Theological Research Exchange Network (TREN), 2008.

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22

Cook, Daniel Joseph. "Orthodoxy and aporia in the Victorian narrative of unconversion /." For electronic version search Digital dissertations database. Restricted to UC campuses. Access is free to UC campus dissertations, 2005. http://uclibs.org/PID/11984.

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23

Somers, David. "Prospects for the expansion of Eastern Orthodoxy in Canada." Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/29167.

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After a century of persistent linguistic, theological and cultural isolation, Eastern Orthodoxy is uniquely poised to expand beyond its ethnic-bound limits to take its place in Canadian mainstream Christianity in the twenty-first century, even while many foundations of institutional Christianity are being undermined. Several factors are at work to allow Eastern Orthodoxy to realize this favorable position. One is the strength of its unified doctrine, another is a current in postmodern North America moving to more orthodox expressions of Christianity. Another factor is an increased youthful immigration of Eastern Orthodox faithful which invigorates and validates the established segment of increasingly socially acculturated Eastern Orthodox Canadians. Parallel to those elements is the erosion of certain aspects of Roman Catholic and Protestant strongholds, opening the way to the consideration of alternatives outside those traditions. Protestant membership and attendance have continued to decline over the past several decades while Roman Catholicism is plagued with a tarnished image, largely over sex-related issues. The relatively unknown character of Eastern Orthodoxy provides a fresh outlook of a familiar Christian foundation through intensely Trinitarian doctrine manifested in part in the oriental mysticism of hesychasm and iconography, appealing to a general rising interest in things eastern. As never before, the recent simultaneous convergence of these multifarious factors allows for the prospect of expansion of Eastern Orthodoxy in Canada in the twenty-first century.

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24

Mousalimas, Soterios A. "The transition from shamanism to Russian Orthodoxy in Alaska." Thesis, University of Oxford, 1992. http://ora.ox.ac.uk/objects/uuid:f8089a32-0331-4b9e-a89b-50d4dc27373b.

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Responding to twofold question how did the transition occur; and what were its implications for the ancient cultures? - this thesis places an emphasis upon the transition as an indigenous movement, involving a transformation of the ancient. The primary focus is comprised of the Aleut and Alutiiq peoples who converted virtually as whole nations in the later 18th century. They then maintained this faith themselves within their village structures, a premise that will be substantiated in the Introduction. While a similar ingrafting occurred among other Alaskan peoples as well, an amount of published evidence is available for the Aleuts and Alutiiqs that can render the premise especially secure for them. These other Alaskan peoples - the Yupiit, the "Ingalik" Athapascans, the Kolchan Athapascans, the Denaᐟina Athapascans, the historical Eyak, and the Tlingit have provided corroborative ethnographical and social anthropological material; and the main concepts articulated in this study could potentially be extended to them as well, and extended further to peoples of similar cultures across northern Eurasia who were part of this history (as explained in Chapter 1 and in the epilogue in Chapter 6). [continued in text ...]

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25

Cooper, Stephen Andrew. "Revolt and orthodoxy in the work of Philip Larkin." Thesis, Open University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251388.

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26

Grover, Richard James. "Postmodern orthodoxy in the thought of Thomas C. Oden." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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27

Pierson, Leif. "Toward the ancient church why evangelicals convert to orthodoxy /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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28

Romaniello, Matthew Paul. "Conquest, Colonization and Orthodoxy : Muscovy and Kazan', 1552-1682." Connect to resource, 1998. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1142004291.

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29

Edwards, Darren M. "Dancing with Heretics: Essays on Orthodoxy, Questioning and Faith." DigitalCommons@USU, 2010. https://digitalcommons.usu.edu/etd/729.

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While much has been written about the conflicts, supposed or actual, between logic and faith, science and religion, few accounts of the personal turmoil these conflicts can cause exist. Likewise, many of these nonfiction accounts are written from a distinctly polarized place leaning either to science or faith. In this thesis, I mix research and history with memoir and a sense of poetry to explore my personal experience with this conflict. At its outset, I hoped for this project to capture my struggle as an orthodox member of The Church of Jesus Christ of Latter-day Saints (LDS) in dealing with the questions my own sense of logic provided that institution. This goal was achieved in part. However, by the end of the project I had also captured a narrative exploration of my experience leaving the LDS Church and learning, instead of trusting the authority provided by a structure of orthodoxy, to feel comfortable trusting my own sense of reason. The first chapter captures my initial struggle with acknowledging questions within a religious structure. This is accomplished, in part, by merging the personal narrative with a researched account of French priest and paleontologist Pierre Teilhard de Chardin. I show both his struggle with questions and faith, and my desire to lean on his example as someone who acknowledged question without leaving his faith--in Chardin's case the Catholic Church. The second chapter, again following this pattern of mixing research with memoir, explores the feelings of exile I had during the time while I was still an orthodox member of the LDS church. This personal narrative is woven into several historical and literary accounts of exile. In the third chapter, I struggle with the question of what to do with the spiritual experiences I had during my time in the LDS Church after having separated myself from that institution. The short fourth chapter takes a strictly narrative line as I address my spiritual and mental outlook upon the completion of this project.

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30

Stephens, Rebecca Arianne. "Orthodoxy and liminality in Marguerite Porete's Mirror of simple souls." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.699791.

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31

Farkas, Anna. "Between orthodoxy and rebellion : women's drama in England, 1890-1918." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.527297.

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32

Dean, Joanna E. "Writing out of orthodoxy, Lily Dougall, Anglican modernist, 1858-1923." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0019/NQ57600.pdf.

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33

Vollaro, Daniel R. "Origins and orthodoxy anthologies of American literature and American history /." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-08272008-210438/.

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Thesis (Ph. D.)--Georgia State University, 2008.
Title from file title page. Janet Gabler-Hover, committee chair; Robert Sattelmeyer, Calvin Thomas, committee members. Electronic text (205 p.) : digital, PDF file. Description based on contents viewed Sept. 18, 2008. Includes bibliographical references (p. 192-205).

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34

Vollaro, Daniel Richard. "Origins and Orthodoxy: Anthologies of American Literature and American History." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/english_diss/36.

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This dissertation examines how the new “multicultural phase” anthologies of American literature treat American history. Anthologies of American literature are more historical, more diverse, and more multidisciplinary than ever before, but they have over-extended themselves in both their historical and representational reach. They are not, despite their diversity and historicism, effective vehicles for promoting critical discussions of American history in the classroom. Chapter One outlines a brief history of anthologies of American literature, while also introducing the terminology and methodology used in this study. Chapter Two explores the role of the headnote as a vehicle for American history in anthologies by focusing on headnotes to Abraham Lincoln in multiple anthologies. Chapter Three examines how anthologies frame Native American origin stories for their readers. Chapter Four focuses on the issues raised by anthologizing texts originally composed in Spanish, and Chapter Five argues for a transnational broadening of the “slavery theme” in anthologies to include Barbary captivity narratives and texts that reference Indian slavery.

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35

Eddy, Robert Andrew. "Heresy and orthodoxy in Song dynasty China (960-1279 C.E.)." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=18771.

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This thesis considers the question of heresy as it relates to the context of Song dynasty China (960-1279 C.E.). It analyzes the ways in which the Song Imperial authorities constructed a religious orthodoxy and defended it through the legal system. It will deal with how heresy is defined in a multi-religious polity without a unified church, such as the Catholic Church of the medieval West. This thesis will argue that a definition of heresy derived from western heresiology is a valid analytical model and that Song China had a religious orthodoxy constructed around the person of the Emperor.
La présente thèse prend comme sujet la question d'hérésie dans le contexte de la dynastie des Song en Chine (960-1279 C.E.). Elle analyse les méthodes donc les autorités impériales des Song ont construits l'orthodoxie religieuse et comment ils l'avaient défendu en utilisant leur système légal. Elle considère aussi la question de comment peut-on définir l'hérésie dans une société multi-religieuses sans avoir une église unifié, comme l'église Catholique en Europe du moyenne âge. On suggère que la définition et modèle d'hérésie qu'on a prit des héréseologistes dans l'Ouest reste valide quand il est appliqué en ce contexte et que la Chine des Song avaient une orthodoxie religieuse construit autour du personnage de l'Empereur.

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36

De, Bie Linden J. "German idealism in protestant orthodoxy : the Mercersburg Movement, 1840-1860." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74044.

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37

Hyman, Gavin Lee. "Radical orthodoxy or nihilist textualism? : the predicament of postmodern theology." Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.398813.

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38

Webb, Jessica. "What lies beneath : orthodoxy and the occult in Victorian literature." Thesis, Cardiff University, 2010. http://orca.cf.ac.uk/55460/.

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This thesis explores the relationship between orthodox Christianity, quasi-religious movements, pseudo-science and the supernatural in both a pre- and post-Darwinian world, tracing it through fiction and non-fiction, and in novels, novellas and short stories by canonical authors Charles Dickens, George Eliot and Thomas Hardy, by the lesser known writers Catherine Crowe, and Arthur Machen, and in the non-Sherlock Holmes stories by Arthur Conan Doyle. Across this variety of literary forms, these very different authors all engage with the supernatural, with quasi religious creeds and with pseudo-science. Chapter One focuses on the presence of the supernatural and the spirit world in Edward Bulwer Lytton's Zanoni (1846), and The Haunted and the Haunters; or the House and the Brain (1859), Catherine Crowe's The Night-Side of Nature (1848), and Charles Dickens' Christmas stories. Chapter two explores George Eliot's use of superstition and medieval and Jewish mysticism in The Mill on the Floss (1860), and Daniel Deronda (1876), before considering Thomas Hardy's Anglo-centric approach to similar issues in The Return of the Native (1878), and "The Withered Arm" (1888). Chapter three discusses the late nineteenth century interest in spiritualism, Egyptology, and ancient religion as represented in Arthur Machen's The Great God Pan (1894) and Arthur Conan Doyle's "The King of Thoth" (1890) and "Lot No. 249" (1894). Overall, the thesis is concerned with the way "rational" Victorian society is constantly undermined by its engagement with the supernatural: the nineteenth century desire for empirical evidence of life after death proves, paradoxically, Victorian irrationality.

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Kieran, A. "Orthodoxy, heresy and reform : rethinking devotion in late-medieval England." Thesis, Queen's University Belfast, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.557638.

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This thesis questions the validity of the traditional approach to religious devotion in late- . i medieval England by broadening the chronological scope of investigation beyond Wyclif and the binary categories of orthodoxy and heresy that typify existing scholarly thought. The study provides an alternative means of interpreting Wycliffism and Lollardy, one that resists a teleological depiction of the heresy as a pre-cursor to the Reformation, and avoids over- emphasising the impact of Wycliffism on vernacular religious expression in the decades directly following Archbishop Arundel' s 1409 constitutions. The Introduction and first chapter examine a broader context for "Wycliffite" thought by considering the impact of the Fourth Lateran Council of 1215, and the subsequent pastoralia tradition that emerged. This examination establishes a framework for the study of late-medieval devotionalism, demonstrating the limitations of any model that simplifies the subject of religious worship and marginalises the series of alternative reformist narratives. The thesis suggests that Wycliffism and Lollardy was neither the sole nor the defining moment in late-medieval English religious history, and offers an alternative narrative independent of Wycliffism and LoIlardy that transcended the orthodoxy-heresy divide. The developments ofvemacular religious thought throughout the later Middle Ages are then traced using Langland's Piers Plowman, and subsequent chapters develop this theme. A new approach to devotion that frustrates traditional categorisation is explored by focusing on fifteenth-century texts from the "Piers Plowman tradition?', as well as a little-known sermon from the period, "Citizens of Saints". The last two chapters examine new modes of approved orthodoxy that emerged under the strategic leadership of Chic he le's Church and the Lancastrian monarchy, exploring the poetry of John Audelay, Thomas Hoccleve, and, to a lesser extent, John Lydgate, These demonstrate how the themes of orthodoxy, heresy and reform were negotiated in the literature of the post - Wyclif period.

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Kirkup, Alexander Robert. "Exclusion in the global political economy : a critique of orthodoxy." Thesis, University of Southampton, 2009. https://eprints.soton.ac.uk/72301/.

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This work is a critique of orthodox conceptions of social exclusion in the global political economy. Following Foucault’s methodology, our argument is that orthodox political-economic discourses, from 18th and 19th century classical political economy to late 20th century neoliberalism, provide only partial and limited accounts of social exclusion, and as such obscure its production and reproduction within the global political economy. We uncover this problem by first examining the contemporary period of globalization, which reveals a discrepancy between orthodox discourse taken at face value and the actuality of social exclusion. Marx’s critique of classical political economy exposes the fundamental basis of this discrepancy as the way in which the false assumptions of orthodox discourse make the market appear ‘natural’ to human social relations. Exclusion is thus conceived as the state of being on the outside of the market and associated structures and institutions. This obscures how both the historical construction and political governance of the market produce patterns of social exclusion. To move beyond this failing we employ Marx’s historical materialism as an alternative perspective which brings to light the production of exclusion within and as a product of social structures and institutions. We combine this with Foucault’s notion of power to establish a framework to investigate the production of social exclusion in terms of land, labour, capital, rights, gender and truth. Initially we develop this as a general mode of inquiry, leading to brief studies of feudal Europe, classical Islam and T’ang China. Then we apply this framework to the historical construction and political governance of the market within the capitalist global political economy, drawing upon the work of Marx along with Stephen Gill, Antonio Gramsci and David Harvey. We study three historical periods to show the production of social exclusion at work. First, agrarian capitalism and the Industrial Revolution in England and their impact upon world trade. Second, the post-1945 ‘Golden Age’ of capitalism. And third, the post-1970s era of globalization. This work makes a contribution to knowledge by being the first attempt to understand the global political economy as a whole in terms of inclusion / exclusion, and the first systematic application of the concept of social exclusion on a global scale.

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41

Wees, Eric Michael Carleton University Dissertation History. "The Attack on liberalism; Reinhold Niebuhr and European neo-orthodoxy." Ottawa, 1985.

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42

Dean, Joanna E. (Joanna Elizabeth) Carleton University Dissertation History. "Writing out of orthodoxy: Lily Dougall, Anglican modernist, 1858-1923." Ottawa, 1999.

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43

Garvey, John. "Change and tradition the concept of doctrinal development and orthodoxy /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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44

Kapalo, James A. "Text, context and performance : the lay institutions of Gagauz Orthodoxy." Thesis, SOAS, University of London, 2008. http://eprints.soas.ac.uk/29297/.

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The Gagauz are a minority living in the southern reaches of the Republic of Moldova. While adhering to the majority religion of Orthodox Christianity, their mother-tongue is a variety of Turkish, a fact that in conjunction with their cultural heritage has shaped their religious identity and transformed their religious practices. The aim of this thesis is to explore Gagauz religion from the perspective of lay religious practice. In doing so I take up the ongoing debate on 'folk' or 'popular' religion and aim to demonstrate how, in the case of the Gagauz, the academic category of 'folk religion' and the field of 'folk' religious practice are instrumental in the construction of Gagauz religious identity. This is explored on two levels. Firstly, on the level of the national political, clerical and academic discourse on the origins, ethno-genesis and religion of the Gagauz, and secondly, on the level of practice, examining how Church perspectives and lay agency operate at the micro-level during actual episodes of religious practice. The starting point of this research project is the 'texts' of Gagauz religion. Firstly, the way in which the 'texts' on Gagauz religion generated by scholarly, ecclesial and national political discourse instrumentalise religious identities in the construction of Gagauz national identity is discussed. This is followed by an exploration of how the 'primary texts' of Gagauz religious practice used in worship, healing and prayer shape religious consciousness on the ground. Both sets of 'texts' are explored within the wider social, historical and political contexts that underpin and define them. Finally, the role of 'performance' of the 'texts' in the creation, institutionalisation, and transmission of lay religious practice is considered. Each of these dimensions of text, context and performance highlight the role of language in the contested field of practice of 'folk religion' situated between the lay and 'official' institutions of Gagauz Orthodoxy.

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45

Mylonas, Christos. "Serbian Orthodox fundamentals : the quest for an eternal identity." Thesis, University College London (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391120.

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46

Kovalskaya, Kristina. "Sainte Connaissance ? Faire de l’expertise des religions en Russie postsoviétique." Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP007.

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La relation entre le savant et le politique constitue une problématique classique en sociologie. La présente étude y contribue, en examinant la question de l’expertise du fait religieux dans la Russie contemporaine. Relativement peu étudiée, la construction du savoir sur le religieux participe à la création des croyances politiques. En Russie contemporaine, ce processus est marqué par les contraintes imposées aux experts par la présence de l’Église orthodoxe russe dans l’espace public dont le rôle est prédominant, et par la lutte contre le terrorisme associée aux acteurs religieux, essentiellement musulmans. L’autonomie de l’expert devient alors problématique et doit faire l’objet d’une réflexion. À travers une étude des archives de la période soviétique et une enquête sociologique majoritairement qualitative, nous avons exploré les milieux des experts du religieux, le contenu de leurs productions et l’application de leurs expertises dans des situations variées, comme leur utilisation au sein d’un tribunal, leur diffusion par les médias ou leur exploitation par des commissions d’État sur les affaires religieuses. L’enquête montre que le pouvoir russe, malgré le contrôle souverain qu’il souhaite exercer sur les intellectuels et la production des savoirs, a besoin de légitimer ses décisions concernant le domaine religieux par le savoir académique
The relationship between science and politics is a classic problem in sociology. The present study contributes to this field by examining the question of expertise on religion in contemporary Russia. Relatively understudied, the construction of knowledge about the religious participates in the creation of political beliefs. In contemporary Russia, this process is characterized by the constraints imposed on experts by the predominant role of the Russian Orthodox Church, and by the fight against terrorism undertaken by public authorities against religious actors, mainly Muslims. The autonomy of the expert thus becomes problematic and calls for critical reflection. Through a study of the archives of the Soviet period and through a mainly qualitative sociological research approach, we explore the circles of religious experts, the contents of their knowledge productions, and the application of their expertise in various situations, such as their use for a trial, their dissemination by the media, or their exploitation by state commissions on religious affairs. This research demonstrates that, despite the control which the Russian state wishes to exert over intellectuals and the production of knowledge, the Russian state still needs to legitimize its decisions concerning the religious field through the use of academic knowledge

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47

Shepardson, Christine. "Anti-Judaism and Christian orthodoxy : Ephrem's hymns in fourth-century Syria /." Washington, D.C : The Catholic Univ. of America Press, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780813215365.

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48

Chung, Youngkwon. "Negotiating orthodoxy : Parliament, toleration and godly settlement in England, 1642-1649." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442785.

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49

Wong, Kim 1959. "Future development challenges to the anchor tenant orthodoxy in retail centers." Thesis, Massachusetts Institute of Technology, 1990. http://hdl.handle.net/1721.1/70639.

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50

Freud-Kandel, Miriam Judith. "An ideology forsaken : theological developments in Anglo-Jewish orthodoxy since 1913." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621878.

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