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Schrettle, Gregor. "Our own private exodus Gwen Shamblin's dieting religion and America's puritan legacy." Essen Verl. Die Blaue Eule, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2784977&prov=M&dok_var=1&dok_ext=htm.
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Leuenberger, Samuel. "Cultus ancilla scripturae : das Book of common prayer als erweckliche Liturgie : ein Vermächtnis des Puritanismus /." Basel : F. Reinhardt Kommissionsverl, 1986. http://catalogue.bnf.fr/ark:/12148/cb36626515h.
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Weidenfeld, Nathalie. "Alien abduction narratives als moderne Erscheinungsform puritanischer Kultur Kontinuitäten und Diskontinuitäten." Berlin dissertation.de, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2927799&prov=M&dok_var=1&dok_ext=htm.
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Broyles, Michael. "Puritanism, Democracy and the Establishment of Musical Idealism in New England." Bärenreiter Verlag, 2000. https://slub.qucosa.de/id/qucosa%3A36639.
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Ackermann, Lutz. "Metaphors of conquest and deliverance theory and imagery of the atonement in John Milton /." Tübingen : Universität Tübingen [Host], 2004. http://w210.ub.uni-tuebingen.de/dbt/volltexte/2004/1462/pdf/atonzdv2.pdf.
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Prades, Pierre. "De la conversion à la guérison : puritanisme, psychothérapies, développement personnel." Thesis, Paris 10, 2013. http://www.theses.fr/2013PA100073/document.
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La psychothérapie et le développement personnel promettent à l’individu contemporain de s’accomplir par une expérience de transformation de soi. Un tel idéal d’accomplissement est à la fois une liberté et une injonction, et cette thèse propose de l’interpréter comme un lointain héritage de l’éthique puritaine de la vocation. Elle soutient que c’est le jeu d’une dynamique émotionnelle dans une dimension éthique qui donne à l’expérience thérapeutique et à l’expérience religieuse une efficacité symbolique de même nature, celle d’un acte de foi. En cela, la guérison thérapeutique paraît être en grande partie une sécularisation de la conversion religieuse, offrant la santé en guise de sainteté. Elle tente d’établir que la mobilisation des affects joue un rôle moteur dans l’expérience thérapeutique, comme dans l’expérience religieuse, pour traduire des perceptions cognitives en actes volontaires. Elle propose de voir dans cette dynamique entre sentir, penser et vouloir, un legs du modèle psychologique de la conversion élaboré par les puritains au XVIIème siècle dans le cadre de la « théologie de l’Alliance », qui faisait de l’acte de foi la conclusion d’un syllogisme pratique, à la fois volontariste et optimiste. Pour mettre en évidence ce legs, cette thèse retrace les étapes de l’interaction entre les deux rives de l’Atlantique qui a contribué à produire deux aspects complémentaires du modèle culturel contemporain : d’une part, une éthique de transformation de la personnalité visant un dépassement des limites du moi, d’autre part une valorisation de l’émotion comme critère d’authenticité de l’expérience vécue<br>To contemporary individuals, psychotherapy and personal development offer a promise of accomplishment through an experience of self-transformation. Such an ideal of accomplishment is both freedom and duty, and this thesis will view it as a distant heritage from the puritan ethic of vocation. It will argue that an emotional dynamic playing out in an ethical dimension is what gives both therapeutic experience and religious experience the same kind of symbolic efficacy, that of an act of faith. Whereby therapeutic healing appears to be in a large part a secularization of religious conversion, providing health in lieu of holiness. It will try and show that the mobilization of affects plays a driving role, in therapeutic experience as well as in religious experience, to convert cognitive perceptions into voluntary acts. It will present such a dynamic among feeling, thinking and willing, as a legacy of the psychological model of conversion built by the XVIIth century Puritans in the framework of Covenant Theology, wherein an act of faith was the conclusion of a practical syllogism, both voluntaristic and optimistic. In order to let appear that legacy, this thesis will trace the interaction between both sides of the Atlantic which resulted in two correlative features of the contemporary cultural model: on one hand, an ethic of transformation of personality toward exceeding the boundaries of the self, on the other hand the valuation of emotion as a criterion for authenticity of experience
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Thereza, Leandro de Azevedo. "A: AUTORIDADE, ARTE, ADULTÉRIO." UNIVERSIDADE ESTADUAL DE PONTA GROSSA, 2012. http://tede2.uepg.br/jspui/handle/prefix/442.
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Previous issue date: 2012-10-17<br>In a society dominated by the male social group, under a strict hierarchy and ruled by severe religious goals, one woman gets the social spot because of a crime/sin committed by her that shocked all the New England colony population. Starting with the analysis of Hester Prynne’s adultery, we try to take into account the social conflicts related to the oppression suffered by the feminine social group that, as a result of its secondary social role, is diminished in that patriarchal hierarchy divided according to gender. Our focus is on the examination of the way the tension caused by the visibility of Prynne’s sin provided social transformations related to the woman’s identification as an individual independent of the male figure, and endowed with her own identity and subjectivities, apart of historical and cultural limits established by male leadership to make the woman reproduce in her own discourse the oppressive system against the group she belongs to. This discourse based on traditions that
create the image of a puritan woman morally irreproachable and incorruptible makes the male position as God’s representative at home and as a social commander get stronger; on the other hand, it undermines the representativeness of the woman before her community, making the importance of her roles fade. Therefore, the penalties imposed to Hester Prynne stimulate the
discussions about the growing of a new model of femininity in the New England colony. This model refers to the woman’s self representation and subsistence, which also makes her able to exercise functions considered exclusive to the male social group, without any risk of impairing the development of the community.<br>Em uma sociedade dominada pelo grupo social masculino, rigidamente hierarquizada e norteada por princípios severamente religiosos, uma mulher ganha destaque social em razão de ter incorrido em um pecado/crime que chocou toda a população da Nova Inglaterra. A partir do adultério de Hester Prynne, procuramos observar os conflitos sociais relacionados à opressão sofrida pelo grupo social feminino que, em função do desempenho de um papel social secundário, é inferiorizado nessa hierarquia patriarcal dividida pelos gêneros.
Procuramos observar a maneira como a tensão ocasionada pela visibilidade do pecado de Prynne promoveu transformações sociais no tocante à identificação da mulher como indivíduo independente da figura masculina, bem como portadora de uma identidade e subjetividades próprias, alheias aos limites das tradições histórica e cultural estabelecidas
pelas lideranças masculinas de forma a fazer com que a mulher, através do próprio discurso, reproduzisse um sistema opressivo ao grupo feminino. Esse discurso baseado em tradições sedimentadas em uma idéia de mulher puritana moralmente irrepreensível e incorruptível, ao mesmo tempo fortalece a posição masculina como verdadeiro representante de Deus dentro do lar e nas posições de comando da congregação, bem como enfraquece a representatividade
da mulher perante a comunidade, esmaecendo a importância dos papéis por ela desenvolvidos. Dessa forma, o conjunto de penalidades impostas a Hester Prynne em razão das suas faltas estimulam as discussões acerca do surgimento de um novo modelo feminino na Nova Inglaterra, esse capaz de se representar e se estabelecer na sociedade, bem como de
exercer as funções prioritariamente masculinas sem prejudicar o desenvolvimento da comunidade.
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Pinheiro, Eder Sergio. "Aspectos discursivos em As Bruxas de Salem: peça e filme." Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2272.
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Previous issue date: 2009-02-06<br>Fundo Mackenzie de Pesquisa<br>This paper whose title is Os Aspectos Discursivos em As Bruxas de Salem: peça e filme tries to discuss the effects in meaning provoked by the transposition made involving the rubric of the written play named The Crucible (1953), and the movie (1976), also named the same. This way, two related excerpts were taken from each work as an attempt to analyse them concerning the movie language, the rubric, the problems and difficulties presented in the transposition. Historical aspects related to the period where the history took place, the context of production from both works and some other aspects are also vital to be
pointed in order to promote a general comprehension of this study. In addition, the dialogism and discourse are also discussed in this paper, since there is an evident presence of them and the communication between the texts
is clear. Lastly, comments about the success of the movie on the written play are done by pointing out the possible techniques used to achieve such aim.<br>Esta pesquisa, cujo título é Aspectos Discursivos em As Bruxas de Salem: eça e Filme, propõe discutir a transposição da linguagem escrita, neste caso, as rubricas da peça de teatro para a linguagem fílmica, devido a problemática das duas linguagens se diferenciarem, convergirem-se e cruzarem-se ao mesmo tempo. Deste modo, dois fragmentos foram escolhidos para análise, sendo eles: um trecho da peça escrita As Bruxas de Salem (1953) e outro do filme (1976),
ambos os trechos são correspondentes. Assim, estes fragmentos serão analisados, exigindo também a compreensão
sobre a linguagem teatral, a linguagem fílmica, as diferenças e problemas presentes no ato da transposição de uma linguagem à outra, aspectos históricos relacionados ao período retratado pela trama, o contexto de produção de ambas as obras, entre outros aspectos para que a pesquisa possa ser compreendida de forma plena. Além disso, o dialogismo também é apontado no trabalho, uma vez que há a
presença de discursos nos textos que dialogam entre si.
Por fim, comentários serão apresentados em relação ao sucesso do filme sobre a peça escrita, apontando os possíveis mecanismos utilizados para tal efeito.
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Chapel, Susan Anne. "Recovery of Puritanism, 1825-1880." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/10594.
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Between 1825 and 1880, the reputation of sixteenth- and seventeenth-century English Puritanism underwent dramatic changes. From the Restoration of 1660 through to the 1820s, Puritanism was vilified or ignored by most ‘respected’ commentators. However, there was then a significant change in attitudes, and by 1874, the historian Samuel Rawson Gardiner was providing a highly positive view of the Puritans’ role in English history. This thesis considers the questions of how and why historical writers contributed to a ‘recovery’ of Puritanism during this period. In addressing these questions, this thesis undertakes a detailed analysis of what a number of leading Victorian men of letters wrote about the Puritans and Puritanism. Thomas Babington Macaulay and Thomas Carlyle in particular were instrumental in the new, more positive interpretation of Puritanism, and they in turn were influential upon diverse writers, including John Charles Ryle, John Stoughton, James Anthony Froude, and Charles Kingsley – who all presented Puritanism positively in their historical writing, but who often had strikingly different agendas. The thesis argues that this ‘recovery’ of Puritanism was very broad and was reflected in different intellectual frameworks and ideas. These included, but were not restricted to, the Whig political reforms of the second quarter of the century; the idealisation of hero-worship; the justification and celebration of Imperial Britain; the Evangelical movement, both Dissenting and within the Church of England; social conservatism regarding the role of women; the support of literary censorship and ‘plain’ fashion; and discussions of appropriate and effective literary and rhetorical styles. Our writers presented their interpretations through a range of media, from overtly teleological pamphlets and public lectures, to novels and dramatic presentations of events, to more source-based, objective and analytical writing that would be recognized as ‘serious history’ today. Through investigating these different angles, the thesis shows how the discipline of history was developing during the second two quarters of the nineteenth century, and considers how the new historical methodologies and approaches influenced both ‘amateur’ and ‘professional’ historical writers.
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Rodrigues, Silvia Geruza Fernandes. "PUREZA E MORALIDADE EVANGÉLICA: UM ESTUDO DO DISCURSO EVANGÉLICO BRASILEIRO SOBRE A SEXUALIDADE." Universidade Metodista de São Paulo, 2011. http://tede.metodista.br/jspui/handle/tede/192.
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Previous issue date: 2011-09-02<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This dissertation intends to analyze different speeches about sexuality in five Brazilian protestant leaders to observe in which basis they sustain their teachings and statements to control and rule the Christians sexual behavior. Trough the study of the historical and social development of Christianity and its relationship with sexuality since the second century A.D. to the present Day, this research intends to perceive how Hellenic dualism and Neo-Platonism were able to pervade the sexuality concepts from the Early Fathers to the present time. The criteria used to those the protestant leaders were their written texts. Jaime Kemp, North American missionary, writer and speaker to the youth and couples in churches and Congresses; Robinson Cavalcanti, Episcopalian Anglican Bishop, writer and speaker in important national conferences; Paulo César e Claudete Brito, pastors in the city of Rio de Janeiro; Carlos Eduardo Calvani, Anglican priest, conference speaker and a writer. Calvani outstands as a dissonant voice when dealing with the theme of sexuality. This research intends to contrast the two views of the Christian sexual moral: the essentialist and the personalist, while conversing with some catholic moral theologians to interrelate sexuality with psychology, anthropology, Human and Social Sciences so sexuality is perceived in its human and subjective dimension.<br>A presente dissertação pretende analisar o os diferentes discursos sobre sexualidade em cinco líderes protestantes brasileiros, para verificar em que bases eles sustentam seus enunciados e normas de comportamento sexual. Através da exposição do histórico do desenvolvimento do cristianismo e sua relação com a sexualidade desde o século II d.C. até os dias atuais a pesquisa procurará entender como os pressupostos dualistas e neoplatônicos permearam o conceito de sexualidade desde os Primeiros Pais da Igreja até os dias atuais. O critério da escolha dos líderes evangélicos foram seus textos escritos. Jaime Kemp, missionário Norte Americano, escritor e palestrante de jovens e casais; Robinson Cavalcanti, Bispo Anglicano e palestrante em congressos nacionais e internacionais; Paulo César e Claudete Brito, pastores de uma influente igreja na cidade do Rio de Janeiro. Carlos Eduardo Calvani, padre Anglicano, escritor e palestrante. Calvani sobressai como uma voz dissonante ao lidar com sexualidade. A pesquisa contrastará as duas cosmovisões da moral sexual cristã: a essencialista e a personalista, dialogando com alguns teólogos católicos da moral com o objetivo de conectar o estudo da sexualidade com psicologia, antropologia e ciências humanas e sociais para que a sexualidade seja percebida na sua dimensão humana e subjetiva.
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Resende, Erica Simone Almeida. "Americanidade, puritanismo e política externa: a (re)produção da ideologia puritana e a construção da identidade nacional nas práticas discursivas de política externa norte-americana." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8131/tde-28102009-094933/.
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A Guerra ao Terror é, até hoje, objeto de vasta literatura que busca entender e explicar suas múltiplas dimensões e suas implicações para a política externa norte-americana. Alinhados à crítica pós-moderna/pós-estruturalista das Relações Internacionais e influenciados por autores críticos como David Campbell, Richard Ashley, Robert Walker, William Connolly, Ernesto Laclau, Chantal Mouffe e Richard Jackson, buscamos problematizar o papel dos discursos na construção social da realidade, das identidades e dos interesses com o objetivo de compreender as condições de possibilidade da Guerra ao Terror no pós-Onze de Setembro. Ao adotarmos uma concepção de política externa como prática social de construção de um sistema de representações e de significados, que reproduz uma identidade nacional sustentada em uma ideologia específica, buscamos identificar como os discursos tentam estabilizar e fixar sentidos para impor e naturalizar estruturas de poder dominantes. Assim, interpretamos que a Guerra ao Terror somente se tornou possível devido à existência de um discurso de americanidade capaz de dar inteligibilidade à realidade após a crise de significados do Onze de Setembro. Trata-se de um discurso de americanos sobre americanos e sobre a América que, por meio de formações imaginárias criadoras de realidades, sujeitos, objetos, ações e relações, regula o que pode ser pensado, dito, compreendido e concebido com base em uma posição específica em um determinado momento histórico. Entendemos que tal discurso exterioriza uma formação discursiva específica de genealogia puritana que acaba reproduzida nas práticas de política externa norte-americana. Pelo emprego de métodos de análise discursiva, demonstraremos como o discurso da Guerra ao Terror reproduz a estrutura de significados, narrativas, mitos e representações dos sermões políticos típicos dos puritanos da América Colonial do século XVII: os jeremíadas. Apesar da afirmação quanto à separação entre Igreja e Estado, entendemos que os Estados Unidos da América, por meio de suas práticas de política externa, constroem sua identidade nacional como ideologicamente puritana.<br>The War on Terror has been the object of a large literature concerned with the understanding and explaining of its multiple dimensions and implications for U.S. foreign policy. However, most of it has been committed to the dominant theoretical framework of the so-called Neo-Neo Debate, and thus not problematizing key concepts like State, identity, interest, and reality. Inspired by the so-called Third Debate, we revisit the subject of the War on Terror inspired by post-modern/post-structuralist critics such as David Campbell, Robert Walker, William Connolly, Ernesto Laclau, Chantal Mouffe, and Richard Jackson, among others. Focusing on the role of discourse and power in socially constructing reality, identities, and interests, we attempt to understand the conditions of possibility of the War on Terror in the aftermath of 9/11. We will argue that foreign policy constitutes a system of meanings and representations that (re)produces a national identity based on a specific ideology, in a never-ending attempt to stabilize and fix meanings in order to discursively impose and naturalize dominant structures of power. Therefore, we believe that the War on Terror has only become possible due to the existence of a discourse on Americanness capable of rendering reality once again intelligible after 9/11. It is a discourse of Americans about America and Americans, which, through imaginary formations that create realities, subjects, actions, and relationships, regulate what can be thought, said, understood, and conceived from a specific position in a particular moment in time. We believe that this discourse is made possible by a specific ideological formation of an essentially Puritan matrix which is (re)produced through practices of U.S. foreign policy. By employing methods of discourse analysis, we will show how the discourse on the War on Terror emulates the meanings, narratives, symbols, and representations of the typical Puritan political sermons of the 1600s Colonial America: the jeremiads. Despite claims of separation between State and religion, we believe that the United States of America, through its practices of foreign policy, constructs its national identity as ideologically Puritan.
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Lewis, Ryan. "Elizabethan Puritanism and the poor, a reconsideration." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq24181.pdf.
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Walker, D. A. "Puritanism and natural theology after the Restoration of 1660." Thesis, University of South Wales, 1989. https://pure.southwales.ac.uk/en/studentthesis/puritanism-and-natural-theology-after-the-restoration-of-1660(1e2f9648-6d42-4569-a743-aa4373f137a9).html.
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Egan, Mary-Millicent. "Laudians, Puritans and the laity in Essex c. 1630-1642." Thesis, University College London (University of London), 2001. http://discovery.ucl.ac.uk/1349798/.
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The sources for investigating Laudianism and Puritanism in Essex during the 1630s and early 1640s are especially rich, illuminating the beliefs, attitudes and actions not only of clergymen but also of lay people from all social groups. The thesis begins with a general chapter in which the extent and type of evidence for Laudianism and Puritanism amongst the clergy is discussed. The reliability and accuracy of the sources is assessed and it is demonstrated that about equal numbers of beneficed Puritan and Laudian clergy are known to have been working in Essex at the outbreak of the English Civil War. Chapters two, three and four provided three individual case studies of clergy in order to provide a fuller understanding of Laudianism and Puritanism as they manifested themselves in the parishes of Essex. Chapter two examines the Laudianism and career of Richard Drake. As comparisons of his beliefs with those of other Laudians demonstrate, Drake was extremely representative of the Laudian movement. It is shown that Drake was typical too in confining himself largely to the company of other Laudians, and refusing in any way to accept the religious changes of the Civil War and Interregnum. The life and works of the Puritan clergyman Henry Greenwood, who started his career as a nonconformist but shortly before his death embraced the Prayer Book ceremonies, are central to chapter three. The close analysis of Greenwood's early published sermons vividly illustrate Puritan piety, painful preaching and the uncompromising faith of those who looked only to the Bible for guidance and authority. The examination of the tract written by Greenwood after his 'conversion' to conformity, on the other hand, provides an insight into the mindset of those Puritans who believed in wholehearted loyalty to the Church of England. Chapter four focuses on the life and beliefs of Nehemiah Rogers, who during a career that stretched from 1618 to 1660 changed his opinions on a number of religious and theological issues. Rogers began his career as a Calvinist and a moderate Puritan. Rogers remained a Calvinist until 1640 but by 1631 he had abandoned Puritanism become instead an enthusiastic advocate of conformity. Furthermore, during the 1630s Rogers forged close links with the Laudians William, Lord Maynard and Robert Aylett. During the 1650s Rogers changed his views again, becoming doctrinally Arminian and expressing admiration for the Protectorate. Chapters five and six furnish collective studies respectively of lay attitudes towards Laudian and Puritan ministers in Essex. From the evidence presented therein four main conclusions are drawn. Firstly, that Laudian ministers had supporters among the laity, and were certainly not as unpopular as John Morrill, for example, has suggested, but were opposed by Puritan nonconformists and Prayer Book Protestants. Secondly, that moderate Puritan clergymen also had supporters but that they faced levels of opposition similar to those encountered by Laudian ministers. Thirdly, that Puritan nonconformist ministers had a reasonable amount of identifiable lay support but that, even taking into account the fact that opposition to nonconformity is difficult to trace, were not as popular with the laity as historians such as T. W. Davids, Harold Smith and William Hunt have implied. Finally, it is concluded that substantial numbers of lay people from all social groups had definite, fixed opinions on religious issues and thus that even at a parish level religious controversy did not so much emerge during the Civil War as hold some responsibility for provoking it.
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Cottrell-Boyce, Aidan. "Judaizing and singularity in England, 1618-1667." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/287471.
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In the seventeenth century, in England, a remarkable number of small, religious movements began adopting demonstratively Jewish ritual practices. They were labelled by their contemporaries as Judaizers. Typically, this phenomenon has been explained with reference to other tropes of Puritan practical divinity. It has been claimed that Judaizing was a form of Biblicism or a form of millenarianism. In this thesis, I contend that Judaizing was an expression of another aspect of the Puritan experience: the need to be recognized as a 'singular,' positively-distinctive, separated minority.
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Sousa, Alexandre de Albuquerque. "Electra sob as luzes da ribalta: ação e ethos trágico em Mourning Becomes Electra, de Eugene O'Neill." Universidade Federal da Paraíba, 2014. http://tede.biblioteca.ufpb.br:8080/handle/tede/6272.
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Previous issue date: 2014-03-25<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>This work aims at analyzing the dramatic action and the characters tragic ethos in the trilogy
Mourning Becomes Electra, focusing on the protagonist Lavinia Mannon. Our research
corpus, which was written by Eugene O Neill and first performed in 1931, is a recreation of
Aeschylus trilogy, the Oresteia, which presents a reading of the myth of the House of Atreus,
whose line is cursed by acts of hate and vengeance. This study starts by taking into account
the myth concept and its relations to Greek tragedy, as long as Freudian psychoanalysis, in the
Modern times. The investigation about the concepts of action and ethos is based on Aristotle s
Poetics (2005), Hegel s Aesthetics (2004), along with the studies of Raymond Williams
(2002) and Sandra Luna (2005, 2008, 2012), as theoretical support. By creating a
psychological drama, O Neill goes deeply into the character s psyche, presenting themselves
struggling with impulses and passions repressed by their Puritan morality. Lavinia, the
modern Electra, faces a personal drama, since she has a sickly love desire for her father, Ezra,
is jealous of her mother, Christine, and represses her desire for Adam Brant, Christine s lover.
Lavinia accuses her adulteress mother of having murdered Ezra, and seeks vengeance with the
help of her brother, Orin, culminating with Christine s suicide. Orin, taken by guilt and
remorse for having contributed to his mother s death, also succumbs to suicide. In order to
maintain the Mannons secrets, Lavinia, as the last member of the family, seeks punishment
for herself, condemned to endure a tormented existence, haunted by her antecessor s ghosts
and recluse at her own house.<br>Esta pesquisa tem por objetivo analisar a ação dramática e o ethos trágico dos personagens na
trilogia Mourning Becomes Electra, tendo como foco a protagonista Lavínia Mannon. Escrita
pelo dramaturgo norte-americano Eugene O Neill e encenada, pela primeira vez, em 1931, a
trilogia escolhida como corpus desta pesquisa constitui-se uma releitura da Oréstia, de
Ésquilo, cujo enredo apresenta uma apropriação do mito dos Atridas, família cuja história é
marcada por crimes de ódio e vingança. O estudo parte das considerações sobre o conceito de
mito e sua relação com a tragédia grega e com a teoria psicanalítica de Freud, na
modernidade. A investigação sobre os conceitos de ação e ethos dos personagens tem como
suporte teórico a Poética de Aristóteles (2005), a Estética de Hegel (2004), as contribuições
de Raymond Williams (2002) e de Sandra Luna (2005, 2008, 2012). Ao elaborar um drama
psicológico moderno, O Neill investe na psiqué dos personagens, que se apresentam em luta
contra pulsões e desejos, reprimidos em nome da moral puritana. Lavínia, a Electra moderna,
enfrenta um drama pessoal, pois nutre um amor doentio pelo pai, Ezra, tem ciúmes da mãe,
Christine, e reprime seu desejo pelo amante desta, Adam Brant. Ao saber da morte de Ezra,
Lavínia acusa a mãe adúltera de ser a autora do crime e promete vingança com a ajuda de seu
irmão Orin, resultando no suicídio de Christine. Orin, tomado pela culpa e remorso por ter
contribuído com a morte da mãe, também sucumbe ao suicídio. A fim de resguardar os
segredos de sua família, Lavínia, como a última Mannon, busca sua autopunição, condenada a
uma existência atormentada, assombrada pelos fantasmas de seus antepassados e enclausurada
em sua própria casa.
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Mehdi, Rachid. "John Bunyan et la Bible : les images bibliques dans "The Pilgrim's Progress"." Phd thesis, Université du Maine, 2013. http://tel.archives-ouvertes.fr/tel-01019532.
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Les puritains interdisaient généralement de s'exprimer dans un style imagé et exigeaient que la Bible soit interprétée littéralement. Bunyan, écrivain puritain lui aussi, était en revanche en faveur de l'expression spirituelle et de la métaphorisation du texte biblique, convaincu que ce style était celui des Écritures. Cette thèse propose d'étudier ce paradoxe en essayant de comprendre la raison de cette crainte à l'égard des images littéraires, de la part des puritains, et la raison de leur utilisation par Bunyan, notamment dans " The Pilgrim's Progress ". La première partie examine la relation des puritains à la Bible dans trois chapitres. Le premier chapitre traite de la position des puritains face à l'Église Établie et la monarchie. Le deuxième chapitre analyse l'autorité de la Bible chez les écrivains puritains. Le troisième chapitre retrace les étapes scripturaires que Bunyan a traversées, avant et après sa conversion. La deuxième partie, composée de trois chapitres, étudie l'importance de l'image littéraire chez Bunyan. Le premier chapitre traite de la définition du terme " image " pour dissiper la confusion entre celui-ci et les autres figures du style. Il propose aussi au lecteur un bref historique de l'image littéraire et plastique depuis l'Antiquité jusqu'à l'époque de Bunyan, et des débats théologiques que le mot " image " a suscité. Le deuxième chapitre analyse comment et pourquoi l'auteur s'est servi de l'image comme support pédagogique dans l'édification de ses coreligionnaires. Le troisième chapitre traite des matériaux qu'il utilisa pour construire ces images dans " The Pilgrim's Progress ". Enfin, la troisième partie analyse en détail deux images bibliques, le chemin et le lion, que Bunyan utilise dans " The Pilgrim's Progress ". Elle explique les nuances de ces images, leurs origines bibliques, et leur portée théologique, le tout dans le cadre de la foi protestante et puritaine qui était celle de Bunyan.
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Jennings, Stuart Brian. "'The Gathering of the Elect' : the development, nature and social-economic structures of Protestant religious dissent in seventeenth century Nottinghamshire." Thesis, Nottingham Trent University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297741.
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Spraggon, Julie. "Puritan iconoclasm in England 1640-1660." Thesis, University College London (University of London), 2000. http://discovery.ucl.ac.uk/1349283/.
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A study of Puritan iconoclasm in England during the period of the civil wars and Interregnum, this thesis looks at the reasons for the resurgence of large-scale iconoclasm a hundred years after the break with Rome. Initially a reaction to the emphasis on ceremony and the 'beauty of holiness' under Archbishop Laud, the attack on recent 'innovations' introduced into the church (such as images, stained glass windows and communion rails) developed into a drive for further reformation led by the Long Parliament. Increasingly radical legislation targeted not just 'new popery', but pre-reformation survivals and a wide range of objects including some which had been acceptable to the Elizabethan and Jacobean church (for instance organs and vestments). Parallel to this official movement was an unofficial one, undertaken by Parliamentary soldiers during the war, whose iconoclastic violence, particularly against cathedral churches, became notorious. The significance of this spontaneous action and the importance of the anti-Catholic and anti-Episcopal feelings that it represented is examined. So too is the promotion of such feeling and of the cause of the reformation of images through printed literature (both popular and learned). A detailed survey is made of parliament's legislation against images, and the work of its Committee for the Demolition of Monuments of Superstition and Idolatry, headed by Sir Robert Harley. The question of how and how far this legislation was enforced generally is considered, with specific case studies looking at the impact of the iconoclastic reformation in London, the cathedral churches and at the universities.
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Yiannikkou, Jason. "Protestantism, Puritanism and practical divinity in England, c.1570-c.1620." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/251693.
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Teply, Alison Jane. "The mystical theology of Peter Sterry : a study in neoplatonist Puritanism." Thesis, University of Cambridge, 2004. https://www.repository.cam.ac.uk/handle/1810/265464.
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Peter Sterry (1613-72) was a complex and fascinating man living amid tumultuous times. Largely neglected and ignored by historians and philosophers in the centuries since his death, Sterry nonetheless deserves attention as an impmtant member of the Cambridge Platonist movement, a key forerunner of the English nonconformists, and, in addition, as a prominent espouser of millennarianism. Interestingly, despite the everpresent mysticism in his works, Sterry's years as Cromwell's chaplain meant that, rather than being an other-worldly clergyman, he was intimately connected with the politics of his day. Moreover, as both a Calvinist and a Platonist, Sterry ingeniously combined two rather . different modes of thinking. Yet his commitment to both Calvinism and Platonism lead to several tensions in his work, some of which are never entirely reconciled. Sterry's influence on the early development of Cambridge Platonism has been unappreciated, and yet it is said that he was one of the first to introduce Platonism into the University of Cambridge. Indeed, many of Sterry's ideas tie in closely with those of Cambridge Platonism, including toleration, the love rather than the wrath of God, self-determination, the importance of Christian morality, and Reason as the 'candle of the Lord' (albeit in Sterry's case with Calvinist reservations). From his monist ideas of creation, to his attractive desire for freedom of conscience, and his rather unorthodox belief in universal salvation, the two themes most encapsulating Sterry's thought are love and unity. All things in creation attain true meaning only in the unifying light and love of Christ.
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Cameron, Christopher Alain Wililams Heather Andrea. "Freeing themselves Puritanism, slavery, and black abolitionists in Massachusetts, 1641-1788 /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2008. http://dc.lib.unc.edu/u?/etd,1754.
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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2008.<br>Title from electronic title page (viewed Sep. 25, 2008). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History." Discipline: History; Department/School: History.
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Stachniewski, J. "The persecutory imagination : English puritanism and the literature of religious despair." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376025.
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Henneton, Lauric. "Liberté, inégalité, autorité : politique, société et construction identitaire du Massachusetts au XVIIe siècle /." Paris : H. Champion, 2009. http://catalogue.bnf.fr/ark:/12148/cb41450939v.
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Texte remanié de: Thèse de doctorat--Civilisation et littérature anglo-américaine--Versailles-Saint-Quentin-en-Yvelines, 2006.<br>En appendice du vol. 2, choix de documents. Bibliogr. vol. 2, p. 891-924. Index.
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Gregory, Victoria Joy. "Congregational puritanism and the radical puritan community in England c. 1585-1625." Thesis, University of Cambridge, 2003. https://www.repository.cam.ac.uk/handle/1810/251885.
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Parry, David. "'A divine kind of rhetoric' : Puritanism and persuasion in early modern England." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609393.
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McGrath, Gavin John. "Puritans and the human will : voluntarism within mid-seventeenth century Puritanism as seen in the works of Richard Baxter and John Owen." Thesis, Durham University, 1989. http://etheses.dur.ac.uk/1418/.
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August, III John William. "ARISTOTLE'S OIKONOMIA, THE MODES OF EMPLOTMENT, AND A FOUNDATION FOR NORMATIVE CONVERSATIONS ON STORYTELLING." OpenSIUC, 2011. https://opensiuc.lib.siu.edu/theses/719.
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The following text is devoted specifically to an extrapolation of the literary narrative modes of emplotment as advanced by Hayden White. Utilizing these modes of emplotment as a critical tool for analysis of cultural narrative, a case study is constructed that takes Aristotle`s philosophy of oikonomia as narrative, in both the comedic and the tragic modes, and shows how the normative narrative as offered by Aristotle has, through history, been transformed into the tragic, at least in the United States. This is followed by a brief analysis of how the romantic and comedic modes of emplotment interact with each other, which points to the dangers that might arise. This is primarily a work that begins a much larger project involved in the narrative modes of emplotment and their ethical implications in our lived experiences.
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Messara, Dahia. "Discours puritain et voix indienne dans les récits de captivité nord-américains des dix-septième et dix-huitième siècles." Thesis, Mulhouse, 2013. http://www.theses.fr/2013MULH4475/document.
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Cette thèse examine le discours puritain ainsi que les différentes manifestations de la présence indienne et de la voix indienne (Indian agency) dans la littérature Puritaine des XVIIème et XVIIIème siècles en général et dans les récits de captivité indienne en particulier. Les récits de captivité manquent évidemment d’objectivité en ceci qu’ils présentent une version unique des faits (celle des auteurs puritains des récits). Le problème de la subjectivité se pose d’autant plus lorsque l’on examine les paroles censées avoir été prononcées par les Indiens (les paroles que leur attribuent leurs anciens captifs). Ce constat nous a amené à poser la question suivante : par-delà la définition du récit de captivité au sens concret du terme (otages puritains entre les mains des Indiens dans le contexte précis de l’Amérique du Nord coloniale), n’y aurait-il pas lieu de postuler l’existence, au sein de ces récits (« en filigrane ») d’autres formes, plus abstraites, de captivité, comme celle que constituerait l’« l’emprisonnement » de la « voix » indienne dans des récits écrits par des blancs ? Cette voix indienne, comment se manifeste-t-elle dans les récits du corpus? Quels discours les auteurs attribuent-ils à leurs anciens ravisseurs ?<br>This study is dedicated to the analysis of seventeenth-and early eighteenth-century Puritan discourse and the way in which the agency of Indian appears in writings penned by the Puritans, a prominent subsection of which falls under the genre known as Indian Captivity Narrative. My main intention was to go beyond the initial characterization of captivity narratives and claim that these texts are not only about the actual physical and moral experience of the white Christian captives among the Indians, but also deal with more abstract and less often addressed forms of captivity. One such (less immediately obvious) form of captivity is, metaphorically speaking, that of the Indian “voice” in white narratives. This study therefore addresses the following questions: How does the Indian voice come across in such prose? What kinds of discourse do Mary Rowlandson, Hannah Swarton, and other former captives attribute to their former abductors? How do these former captives render and reconstruct dialogues that purportedly occurred between them and their Indian captors? This presentation of the Indian voice is not only conditioned by the former captive’s attitude (i.e., by the author’s voice), but it is also altered by the specific bias of those in charge of controlling the contents of the narrative, i.e., the editors and the publishers, such as Cotton and Increase Mather, who were the most influential representatives of the political and religious establishment of the time
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Schäfer, Ann-Stephane [Verfasser]. "Auctoritas Patrum? : The Reception of the Church Fathers in Puritanism / Ann-Stephane Schäfer." Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2012. http://d-nb.info/1042405220/34.
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Murray, Kimberley David. "Puritanism and civic life in York, Newcastle, Hull, Beverley and Leeds, 1590-1640." Thesis, Durham University, 1990. http://etheses.dur.ac.uk/1177/.
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Wu, John Guo Qiang. "The Religious Dimensions of William Faulkner: An Inquiry into the Dichotomy of Puritanism." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc278091/.
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"The Religious Dimensions of William Faulkner: An Inquiry into the Dichotomy of Puritanism" traces a secular mode of thinking of American moral superiority and the gospel of success to its religious origins. The study shows that while the basis for American moral superiority derives from the typological correspondence between sacred history and American experience, the gospel of success results from the Puritan preoccupation with work as a virtue instead of a necessity because labor improves one's lot in this world while securing salvation in the next. By explaining how Puritanism begins as a rejection of worldliness but ends as an orgy of materialism, my study raises and addresses the paradoxical nature of the Puritan legacy: Why should the Puritan work ethic, when subverted by its logical conclusion---the gospel of success, result in the undoing of Puritan spirituality in its mission of redeeming the Old World?
Furthermore, this inquiry examines the role Puritanism plays in creating the mythologies of America as the New World Garden, the white man as the American Adam, the black man as the American Ham, and the white woman as the American Eve. In the Puritan use of biblical typology, blacks and women function as the white men's servants and helpmates and, as such, have only adjunctive value to the white men's moral vision of the New Canaan and their economic pursuit of an earthly paradise. Since the racist and sexist discourse of Adamic self-creation predominates the American Dream, blacks and women become part of, rather than owner of, that dream. Basing my analysis on his three major novels, I demonstrate William Faulkner's penetrating insight into the dilemmas and ramifications of Puritanism in his critique of the American gospel of success in general and the Southern gospels of racism and sexism in particular. My conception of Puritanism in dichotomous tension, paradigmatically proposed as the American Adam turned Franklinesque self-made man, sheds new light on Faulkner's fictional characters as victims of the Puritan moral ambiguities.
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Pederson, Randall J. "Francis Rous (1579-1659) and the mystical element in English Puritanism, 1640-1660." Theological Research Exchange Network (TREN) Access this title online, 2008. http://www.tren.com.
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Walker, David James. "The Puritan way models of piety for reform and revival in the Japanese church /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Reynolds, Matthew Ray. "Puritanism and the emergence of Laudianism in city politics in Norwich, c.1570-1643." Thesis, University of Kent, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269127.
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Köllen, Thomas. "Reconceptualizing Profit-Orientation in Management: A Karmic View on "Return on Investment" Calculations." Springer, 2016. http://dx.doi.org/10.1007/s40926-016-0027-9.
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From the perspective of the present day, Puritan-inspired capitalism seems to have succeeded globally, including in India. Connected to this, short-term profit-orientation in
management seems to constrain the scope of different management approaches in a tight ideological corset. This article discusses the possibility of replacing this Puritan doctrine with the crucial elements of Indian philosophy: Karma and samsara. In doing so, the possibility of
revising the guiding principles in capitalist management becomes conceivable, namely the monetary focus of profit-orientation and its short-term orientation. This perspective allows a detachment of the concept of profit from the realm of money, as the seemingly only
objectifiable measure of profit. Furthermore it allows a removal of the expectation that every "investment" has to directly "pay off". A karmic view offers management a possible facility for being more caring about the needs and fates of other stakeholders, as profit-orientation
would no longer be attached as a factual constraint to merely accumulate money. (author's abstract)
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Roberts, Stephen Bryn. "Rethinking Puritanism : the pursuit of happiness in the pastoral theology of Ralph Venning (1621-1674)." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=192293.
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This thesis proposes to make an intervention in two scholarly debates in respect of puritanism: firstly, that concerning puritan identity; and secondly, that on the nature of the puritan experience and inner life. In this thesis the importance of the pursuit of happiness in puritan pastoral theology will be explored, particularly as it is illustrated in the thought of Ralph Venning. Venning’s ministry is investigated in its social, cultural, political, economic and religious context in order to explore his puritan identity and it will be proposed that he is defined, not by his opposition but by irenicism. Influences upon Venning’s thought are identified and it is noted that he illustrates elements of continuity as well as discontinuity with Medieval theology, particularly that of Thomas Aquinas and Thomas à Kempis; as well as Reformation and Post-Reformation sources: both puritan and anti-puritan. The significance of humanism in his University education at Emmanuel College, Cambridge is likewise identified including the influence of Cambridge Platonism. Ultimately, it is argued that Venning’s pastoral theology, having been shaped by each of these formative influences, is defined not by an agonised interiority but by the pursuit – and temporal enjoyment - of happiness. Indeed, this theme constitutes the unifying principle of Venning’s pastoral theology shaping as it does its three key elements which are in respect of the nature of sin, godliness and spiritual growth.
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Tweeddale, John W. "Sure foundation : Christology, covenant theology and hermeneutics in John Owen's discourses on Hebrews." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/33114.
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John Owen's (1616-1683) four-volume commentary on the epistle to the Hebrews represents the apex of his literary career and exemplifies many of the exegetical methods of the post-Reformation. This thesis is the first detailed analysis of his introductory discourses, or "exercitations," on Hebrews. Owen's exercitations on the Messiah in particular are an ideal source for this examination, since they serve as the prolegomena for his exposition proper. More specifically, this thesis evaluates the hermeneutical function of Christological and covenantal patterns that arise from Owen's argument concerning the fulfilment of the messianic promise in the person and work of Christ. Therefore, this study is a descriptive analysis of the text and context of Owen's discourses on the Messiah. The topics considered in each chapter are based upon hermeneutical questions that are pertinent to Owen's promise-fulfilment scheme in general and to the relationship of Christology and covenant theology in particular. Chapter 1 examines scholarship on Owen's commentary and suggests possible reasons for its neglect. Chapter 2 places Owen's exercitations and exposition within the context of his life and times, and explains the central argument of his work. Chapters 3 and 4 provide the conceptual basis for this study, as they introduce two essential components of Owen's discourses on the Messiah. Chapter 3 establishes the importance of federal theology for Owen by examining his exegesis of Genesis 3:15, and its relationship to the covenant of redemption and covenant of grace. Chapter 4 considers the problem posed by a Christological reading of the Old Testament for those like Owen who are committed to the literal sense of Scripture. Chapters 5 and 6 consider aspects of continuity and discontinuity between the Old and New Testaments, and seek to illustrate the connection between Owen's exercitations and exposition. Chapter 5 considers the nature of faith in the Old Testament, noting especially the importance of the Abrahamic covenant for what Owen calls "the oneness of the church." In contrast, chapter 6 provides an extended analysis of the role of the law in the Mosaic covenant, considering in particular the highly problematic question of the recapitulation of the covenant of works and the nature of the old and new covenants. The conclusion summarises the findings of this study.
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Engström, Ida. "Puritanismens dygdetik : En jämförande studie mellan Max Webers dygdteori och dygderna i John Bunyans bok Pilgrim´s Progress." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-27317.
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The purpose of this study is to find the virtue ethics John Bunyan presents in Pilgrim´s Progress part 1, compared with the virtues Max Weber presents, and then try Weber´s theory on the empirical data, Pilgrim´s Progress. When I compare the virtues in Weber´s theory with the virtues in Pilgrim´s Progress, I interpret Weber´s theory as limited. From Weber´s theory emerges the puritan virtues: fulfillment of duty, struggle, self-control and live simply. He also mentions gratitude to God and helpfulness to other people, but this is shown through work in the society. These virtues can also be found in Pilgrim´s Progress. The fulfillment of duty in Weber´s theory is mainly focused on work-ethic, while I interpret the fulfillment of duty in Pilgrim´s Progress more focused on the struggle with the Belief in God. The virtues self-control and to live simply is clearly seen in both sources, which strengthens this part of Weber´s theory. The most interesting thing is that I found several virtues in Pilgrim´s Progress, which Weber did not attributed any significant. These are: forgiveness, help, spiritual communion, and gratitude to God.
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Campos, Breno Martins. "Mulheres em revista: uma sociologia da compreensão do feminino no Brasil presbiteriano (1994-2002)." Pontifícia Universidade Católica de São Paulo, 2006. http://tede2.pucsp.br/handle/handle/2595.
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Previous issue date: 2006-05-22<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico<br>Women in review: a sociology of knowledge of the feminine in the Presbyterian Brazil (1994-2002) is a thesis with three sociological interests: knowledge, domination and religion. With its focus on the Presbyterian Church of Brazil, it searches to understand the reason why women are excluded from the positions legally stated of power and domination: the ordered office. Its historical cut is the transition from the 20th to 21st century, in which there were official attempts and an alto for alteration of denominational status quo. Two enterprises of constitutional reformation were proposed and debated in the competent councils in less than eight years, that included in the discussion the alteration of women statute in Presbyterian Church of Brazil, for her official space of actuation was amplified and her condition as a member equaled to the men s, with complete rights. The same historical period watched to a movement in which the puritan ethics and fundamentalist theology were used by the reactionary group to reaffirm the tradition and stop the opening of a new time, more feminine, dialogic and inclusive. Inheritance of the United States protestant missions of the 19th century for Brazilian churches, the puritan ethics proposes as a way of salvation a kind of active ascetic practices that deny the world at the same time in which fight for its transformation; the fundamentalism is the literalist Bible interpretation pattern that works for the arrest of the truth rather than to exclude dissent groups and people. The hermeneutical literalism forbids that biblical texts could be used in behalf of feminine ordering; the puritan ethics suggests or imposes to the women a proper space under to men, at home and in the church. The changing projects intended by the Presbyterian Church of Brazil high hierarchy, leaded by Rev. Guilhermino Cunha, were aborted, in dynamic peculiar to the function of religious field. In the very 21st century women cannot be pastors, elders or deacons in IPB: condition in such a flagrant contradiction with the democratic-representative system of government. The reading of official speeches of the denomination, by its journal, the Brasil Presbiteriano, and by Sociedade Auxiliadora Feminina s magazine, the SAF em Revista, allows to affirm that the Brazilian Presbyterian leaderships, masculine and feminine, at the doors of 21st century, opted for the permanence in the 20th century, or rather than, in 19th century. To open the 21st century, or to open itself to it, is the challenge for the contemporary Presbyterian Church of Brazil, specially to the women, in order that the religious institution promotes and amplifies the internal dialogue, inter-religious and with society, the first steps to the legitimate exercise of democracy, inclusion, fight against prejudice and discrimination, and for the establishment of an ethical project for all<br>Mulheres em revista: uma sociologia da compreensão do feminino no Brasil presbiteriano (1994-2002) é uma tese com triplo interesse sociológico: compreensão, dominação e religião. Com o foco direcionado para a Igreja Presbiteriana do Brasil (IPB), busca compreender por que as mulheres são excluídas das posições legalmente estatuídas de poder e dominação: o oficialato ordenado. Ainda no calor da hora, seu recorte histórico é a passagem do século XX para o século XXI, na qual houve tentativas oficiais e pelo alto de alteração do status quo denominacional. Foram propostas e debatidas nos concílios competentes duas iniciativas de reforma constitucional em menos de oito anos, que incluíam na discussão a alteração do estatuto da mulher na IPB, para que seu espaço oficial de atuação fosse ampliado e sua condição de membro, igualada à do homem com plenos direitos. O mesmo período histórico assistiu a um movimento em que ética puritana e teologia fundamentalista foram utilizadas pelo grupo reacionário dos que detêm o poder na IPB para reafirmar a tradição e impedir a abertura de um novo tempo, mais feminino, dialógico e inclusivo. Herança das missões protestantes estadunidenses do século XIX para as igrejas brasileiras, a ética puritana propõe como caminho de salvação uma espécie de ascese ativa, que nega o mundo ao mesmo tempo em que luta pela sua transformação; o fundamentalismo é o modelo literalista de interpretação da Bíblia, que funciona pelo aprisionamento da verdade a excluir grupos e pessoas divergentes. O literalismo hermenêutico proíbe que textos bíblicos possam ser usados em favor da ordenação feminina; a ética puritana sugere ou impõe à mulher um espaço próprio e subordinado ao homem, na casa e na igreja. Os projetos de mudança pretendidos por parte da cúpula da IPB, Rev. Guilhermino Cunha à frente, foram abortados também pelo alto, em dinâmica própria ao funcionamento do campo religioso. Em pleno século XXI, as mulheres não podem ser pastoras, presbíteras ou diaconisas na IPB: condição em flagrante contradição com o autodenominado sistema democrático-representativo de governo. A leitura dos discursos oficiais da denominação, por meio de seu jornal, o Brasil Presbiteriano, e da revista da Sociedade Auxiliadora Feminina, a SAF em Revista, permite a afirmação de que as lideranças presbiterianas do Brasil, masculina e feminina, às portas do século XXI optaram pela permanência no século XX ou, antes disso, no século XIX. Abrir o século XXI, ou abrir-se para ele, é o desafio para IPB contemporânea, especialmente, para suas mulheres, a fim de que a instituição religiosa promova e amplie o diálogo interno, inter-religioso e com a sociedade, os primeiros passos para o exercício legítimo da democracia, inclusão, luta contra preconceito e discriminação, e para o estabelecimento de um projeto de ética para todos
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Van, Duinen Jared Pieter History & Philosophy Faculty of Arts & Social Sciences UNSW. "The 'Junto' and its Antecedents: the character and continuity of dissent under Charles I from the 1620s to the Grand Remonstrance." Publisher:University of New South Wales. History & Philosophy, 2009. http://handle.unsw.edu.au/1959.4/43579.
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ABSTRACT This thesis aims to (re)examine the breakdown of consensus that led to the outbreak of the English Revolution. It aims to do so from the particular perspective of a group of moderate godly laymen, commonly known as the 'Junto', who played a prominent role in the religious and political machinations of the Long Parliament before the outbreak of hostilities in 1642. Of particular concern is an exploration of the ideological background of these men in order to delineate possible contours of continuity of thought and action extending from the 1620s to the Long Parliament; an objective which has been facilitated via the deployment of a kind of micro-prosopographical methodology which focuses more on qualitative rather than quantitative 'ties of association'. With a view towards charting such contours of continuity, the 1630s provide the crux of the thesis. To this purpose, a number of ties of association have been interrogated including the involvement of these men in colonisation schemes (in particular the Providence Island Company); their resistive action to prerogative taxation; the efficacy of godly communitarian and social ties; and their association with the irenic schemes of John Dury and Samuel Hartlib. Deeply contextualised analysis of such ties of association has the potential to reveal and reframe previously obscured contours of continuity. Furthermore, this focus not only sheds light on this important yet relatively neglected decade but also contributes to a growing body of post-revisionist research by reappraising the revisionist emphasis on short-term and non-ideological causes of the English Revolution. This thesis demonstrates that, for these men at least, there can be discerned a continuity of dissident ideological thought and action stemming from the mid-1620s and receiving its fullest expression in the Grand Remonstrance of November 1641. Moreover, although this dissident ideological framework had political/constitutional implications, it was fundamentally religious in origin and nature, stemming as it did from a reaction to the Arminianism of the Caroline ecclesiastical establishment in the 1620s and its subsequent Laudian efflorescence in the 1630s. Thus this thesis demonstrates that for these men the causes of the English Revolution were essentially religious in nature.
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Карпусенко, М. В. "Ценностный аспект концепта пуританство, вербализованный в английском языке". Thesis, Издательство СумГУ, 2009. http://essuir.sumdu.edu.ua/handle/123456789/17326.
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Reagan, Mark. "John Wilson’s Psalterium carolinum (London, 1657): a critical edition and commentary." Diss., University of Iowa, 2017. https://ir.uiowa.edu/etd/5610.
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English composer and musician John Wilson (1595-1674) collaborated with poet Thomas Stanley in publishing Psalterium Carolinum (London, 1657). The musical settings in the collection commemorate the legacy of King Charles I who was executed for treason in January 1649. The Psalterium was part of a Royalist propaganda effort aimed at positively refashioning the dead king’s reputation.
The present essay is a critical musical edition and commentary on this work. The edition is based upon microfilm copies of the 1657 edition of the Psalterium housed in the British Library in London. The edition includes an editorial policy explaining the decisions made in creating the edition, and a critical report that records particular corrections to the original in terms of pitch, rhythm and text treatment. The accompanying commentary provides a biographical sketch of John Wilson, explains his importance as performer and composer, and compares the style and scoring of the Psalterium to other contemporary genres. Most significantly, the commentary identifies the Psalterium as a collection of psalm-like pieces and connects it directly to the ongoing propaganda campaign that sought to restore Charles I’s legacy and prompt a national initiative for the restoration of the English crown.
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Crété, Liliane. "John Cotton : de la théologie de l'alliance à la religion du coeur." Versailles-St Quentin en Yvelines, 2006. http://www.theses.fr/2006VERS004S.
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Le propos de cette thèse est de montrer comment John Cotton, l’un des Pères fondateurs du Massachusetts, a interprété l’alliance entre Dieu et l’homme, et comment, sur ce concept biblique, il s’est efforcé de créer une société dont les membres, après avoir fait l’expérience spirituelle de la conversion, s’étaient unis par un engagement pris avec et devant Dieu, cimenté par les liens de l’amour. La Bible joua a rôle prépondérant dans la culture anglaise. Sur la Bible, les Anglais fondèrent leur compréhension de Dieu, de l’homme, du monde, et même de l’Histoire. C’est pourquoi cette thèse débute sur une étude de la Bible et de son influence sur la pensée anglaise. Bien que l’approche théologique marque cette étude, l’histoire n’en est pas absente pour la raison que le religieux et le politique étaient alors étroitement mêlés et que John Cotton prit part aux destinées de la colonie en tant que porte-parole des magistrats et apologiste du congrégationalisme Cette double approche permet de voir l’évolution de la pensée de John Cotton au fil des ans et de prendre en compte l’influence de l’histoire sur sa théologie. La thèse comporte quatre parties : les deux premières parties concernent John Cotton en Angleterre; les deux dernières, John Cotton en Nouvelle Angleterre. Dans la dernière partie est étudié son millénarisme qui est étroitement lié à sa conception de l’Eglise congrégationaliste. Si l’histoire retint des puritains leur côté rigoureux, cette thèse démontre que John Cotton possédait des qualités spirituelles et émotionnelles intenses et que c’est l’amour, non la crainte de la non-élection pour le ciel, qui motiva le zèle des saints<br>The purpose of this dissertation is to show how John Cotton, one of the Founding Fathers of Massachusetts, interpreted the covenant between God and man, et how he managed to create out of this biblical concept a society whose members, having experienced a spiritual conversion, were united by an agreement taken with and before God that knitted them together by the thread of love. The Bible played a large part in the moulding of English culture. Englishmen built their understanding of God, man, the world and even history on the Bible. Because of this cultural predominance, this dissertation begins with a study of the Bible and its impact on English thought. Although the theological approach comes first, history is not set aside as religion and politics were closely linked at that time, and John Cotton took part in the fortune of the colony as mouthpiece of the magistrates and apologist of congregationalism. Such a double approach authorizes a better understanding of the evolution of Cotton’s thought through the years and testifies the influence of history on his theology. The dissertation includes four parts : the first two parts deal with John Cotton in England ; the last two parts with John Cotton in New England. His millenialism, which is closely linked to his comprehension of congregationalism, is studied in the last part. History has imprinted an image of puritans as a set of rigorists. This dissertation shows that Cotton had deep spiritual and emotional qualities, and that it is love, and not fear about election to Heaven , that made the saints zealous
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Froger, Guétin Nicole. "La révolte anti-puritaine dans la littérature américaine de l'entre-deux-guerres." Paris 4, 1996. http://www.theses.fr/1995PA040168.
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La littérature américaine de l'entre-deux-guerres a été marquée par le bouleversement social et culturel qui transforma la société au lendemain de la première Guerre mondiale. Les écrivains de cette génération se sont fait les porte-parole d'une nouvelle mentalité dont l'évolution fut parfois contrariée par la pierre de touche de la civilisation du nouveau monde, le puritanisme. En effet, l'impact de l'éthique puritaine reste vivace malgré l'attaque des hommes de lettres contre l'austérité de l'influence calviniste. Dans certaines de leurs œuvres, ceux-ci dénoncent les effets néfastes d'une religion qu'ils caractérisent comme figée et hypocrite. Ils s'affligent d'un état d'esprit apparemment orienté vers un idéal spirituel mais qui reste attaché à l'acquisition des biens terrestres. En rejetant les principes d'une éthique ancestrale, certains rejettent en même temps l'humanisme chrétien inhérent au puritanisme. D'autres écrivains ont alors cherché de nouveaux codes pour suppléer au vide laissé par l'absence de réconfort religieux. Les théories telles la psychanalyse ou l'évolutionnisme ont tenté de remédier aux vicissitudes de la vie. Un troisième groupe d'écrivains, s'est attaché à décrire la nouvelle conception matérialiste de l'existence. Toutes ces critiques se sont élevées contre la mentalité puritaine pour former une véritable révolte. C'est la nature de cette révolte qui a fait l'objet […]<br>Aamerican literature between the two world was marked by the social and cultural upheaval which transformed society after World War I. The writers of this generation were the spokesmen of a new mentality, the evolution of which was at times thwarted by the touchstone of the new world civilization, puritanism. Indeed, the impact of the puritan ethics seemed to remain alive despite the attack made by writers against the austerity of the Calvinist influence. In certain works, these authors criticized the negative influence of a religion that they characterized as lifeless and hypocrite, deploring a state of mind apparently aimed at a spiritual ideal but which in fact remained linked to the acquisition of worldly goods. By rejecting the ethical principles of their ancestors, certain writers also rejected the Christian humanism inherent in puritanism, while others sought a new code of ethics to fill the gap left in the absence of religious comfort. Theories, especially psychoanalysis and evolutionism, tried to provide remedies to the ups and downs of life. A third group of writers tried to describe the new materialistic concept of life. All of these writers criticized and protested against the puritan mentality
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Boerkoel, Benjamin J. "Uniqueness within the Calvinist tradition William Ames (1576-1633) : primogenitor of the theologia pietatis in English-Dutch Puritanism /." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com.
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Mair, Katherine Alice. "Anne, Lady Bacon : a life in letters." Thesis, Queen Mary, University of London, 2009. http://qmro.qmul.ac.uk/xmlui/handle/123456789/28083.
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Anne, Lady Bacon (c.1S2B-1610) is chiefly remembered as the translator of several important religious texts and as the mother of Francis and Anthony Bacon. This thesis seeks to re-evaluate her fulfilment of her role as a mother, translator and religious patron through an examination of her correspondence and an assessment of her published works. In doing so it demonstrates that Anne was adept at utilising epistolary conventions in order to achieve her politico-religious aims, and was far more capable at negotiating complex webs of power than has hitherto been acknowledged. Over one hundred of her letters survive, most of which are written to Anthony between the 1592 and 1596, and only a few of which have been published. I have transcribed all these extant letters, and through a close analysis of their content and material construction I offer an outline of her epistolary habits, and demonstrate how her letter-writing practice was influenced by the practical elements of sixteenth-century epistolary culture. I describe the factors that influenced Anne's relationship with her sons, and analyse how both parties performed or neglected their duties. The second half of my thesis focuses on Anne's religious patronage. I describe the iconographic significance of the female translator, and examine Anne's contribution to the nascent Protestant literary culture. Faced with a political climate that was becoming increasingly hostile to expressions of nonconformity, I look at how Anne harnessed other means by which to support the puritan cause, and assess the extent to which she directed the religious tenor of her local parishes.
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Littlejohn, William Bradford. "Freedom of a Christian Commonwealth : Richard Hooker and the problem of Christian liberty." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9515.
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This thesis takes as its starting point recent variations on the old narrative that seeks to make the Reformation, and Calvinism in particular, the catalyst for generating modern liberal politics. Using David VanDrunen’s Natural Law and the Two Kingdoms as an example, I show how these narratives often involve attempting to accomplish a “transfer” from the realm of spiritual liberty to that of civil liberty, a transfer against which John Calvin warns in his famous discussion of Christian liberty. In making such a transfer, such narratives are often insufficiently attentive to the theological complexities of the Reformation doctrine of Christian liberty, and the tensions that could lie concealed in various appeals to the doctrine. Accordingly, adopting as a lens John Perry’s concept of the “clash of loyalties,” (the conflict of religious and civil commitments which helped give rise to liberalism), I attempt to trace how different understandings of Christian liberty, and its accompanying concept of “things indifferent,” served both to mitigate and to exacerbate the clash of loyalties in the sixteenth century. This narrative culminates in the attempt of English puritans in the reign of Elizabeth to resolve the conflict by subjecting all ecclesiastical, political, and moral matters to the bar of Scriptural law, thus undermining earlier understandings of what Christian liberty entailed. Against this backdrop, I survey the work of Richard Hooker as an attempt to recover and clarify the doctrine of Christian liberty. This involves a careful distinction of individual and institutional liberty, and different senses of the concept “things indifferent,” a rehabilitation of the role of reason in moral determinations, and a harmonization of the believer’s loyalties by clarifying the relation of divine and human law. The result is a vision of a Christian commonwealth free to render corporate obedience to Christ while at the same time enabling the freedom of its citizens.
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Boone, Clifford. "Puritan evangelism : preaching for conversion in late-seventeenth century English puritanism as seen in the works of John Flavel." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683232.
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Erkenborn, Helena. "Från helgelse till ren handling : En kyrkohistorisk studie av renhetsbegreppets betydelse för kvinnors syn på helgelse och handling inom schartauanismen och metodismen." Thesis, Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-261.
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