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Skiles, William Stewart. "Preaching to Nazi Germany| The Confessing Church on National Socialism, the Jews, and the Question of Opposition." Thesis, University of California, San Diego, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10009352.
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<p>This dissertation examines sermons delivered by Confessing Church pastors in the Nazi dictatorship. The approach of most historians has focused on the history of the Christian institutions, its leaders, and its persecution by the Nazi regime, leaving the most elemental task of the pastor ? that is, preaching ? largely unexamined. The question left unaddressed is how well did Confessing pastors fare in articulating their views of the Nazi regime and the persecution of the Jews through their sermons? To answer this question, I analyzed 910 sermons by Confessing Church pastors, all delivered or disseminated between 1933 and the end of World War II in Europe.
I argue that new trends in preaching popular among Confessing Church pastors discouraged deviation from the biblical text in sermons, and thus one result was few criticisms concerning German politics and society. Nevertheless, a minority of pastors criticized the Nazi regime and its leaders for their racial ideology and claims of ?Aryan? superiority, and also for unjust persecutions against Christians. They condemned Nazism as a morally corrupt ideology in contradiction to Christianity. Further, I argue that these sermons provide mixed messages about Jews and Judaism. While on the one hand, the sermons express admiration for Judaism as a foundation for Christianity and Jews as spiritual cousins; on the other hand, the sermons express religious prejudice in the form of anti-Judaic tropes that corroborated the Nazi ideology that portrayed Jews and Judaism as inferior. In the final section of the dissertation I explore the ministries of German pastors of Jewish descent and argue that they not only experienced persecution from the Nazi state, but also from their own congregations. Nevertheless, the themes of their sermons are consistent with those found in those of their colleagues.
My research demonstrates that the German churches were in fact places to offer criticism of the Nazi regime, which was often veiled through biblical imagery and metaphor. Yet the messages reveal criticism from a position of obedience and subservience to the state, and at the same time the expose a confused ambiguity about the Jews and Judaism and their relation to Christians in Nazi Germany.
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Reid, George. "Popes, politicians and political theory: The principle of subsidiarity in 20th century European history." Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/27018.
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The transformation of the principle of subsidiarity from a philosophical principle in Catholic social teachings to a constitutional article in the 1992 Treaty on European Union has been a source of confusion for scholars of European integration. Political scientists have examined subsidiarity from the perspective of political philosophy to account for its transformation and to determine its impact on European integration. However, no attempt has been made to anchor the emergence of subsidiarity in a historical context. This thesis employs a historical approach to analyze the transformation of subsidiarity. It examines the political struggles surrounding the principle in the Catholic Church, in German Christian Democracy, and in the debates over European Union in the European Community. It concludes that the transformation of subsidiarity occurred during the debates over the European Union that began in the 1970s and culminated in the ratification of the 1992 Maastricht treaty on European Union.
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Bruening, Michael Wilson. "Bern, Geneva, or Rome? The struggle for religious conformity and confessional unity in early Reformation Switzerland." Diss., The University of Arizona, 2002. http://hdl.handle.net/10150/280155.
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The Reformation in French-speaking Switzerland outside of Geneva has received relatively little attention from historians. Unlike the movement in Geneva, the Reformation in its neighboring lands progressed in a completely different manner and was ultimately imposed on the people by the magistrates of Bern. Before 1536, Protestant reformers such as Guillaume Farel and Pierre Viret hardly touched most areas of the Pays de Vaud, which was governed by the Catholic duke of Savoy. Instead, they concentrated their efforts on areas within the jurisdiction of or allied to Protestant Bern, where they met with strong resistance from the people. The reformers focused their attacks---in preaching, in print, and symbolically in acts of iconoclasm directed against church altars---on the Catholic mass. Very few parishes abolished the mass, however. The religious situation shifted dramatically in 1536, however, when Bern conquered Vaud in its war against Savoy. Due to widespread resistance to the Protestant preachers, Bern imposed the Reformed faith on all its subjects following the 1536 Lausanne Disputation. The "new religion" was opposed by many, particularly the former Catholic clergy, many of whom continued to celebrate Catholic ceremonies in secret while waiting for a final resolution by the promised general council. The nobles suddenly found themselves vassals of the "common man," the Bern city council, and were loath to institute religious changes on their lands. The commoners in Vaud continued to practice traditions, such as praying to the saints and observing Catholic feast days. The Bernese magistrates and the Calvinist ministers in Vaud recognized these problems but could not agree on how to fix them. The Bernese saw the Reformation as a long-term process and hoped eventually to effect change by their ordinances. The ministers, led by Pierre Viret and strongly influenced by John Calvin, believed that change was taking place too slowly and that meanwhile the "body of Christ" was being polluted by unworthy communicants taking the eucharist. They argued for the necessity of greater ecclesiastical discipline, including excommunication, and the dispute led to the banishment of Viret and his colleagues, who subsequently moved to Geneva.
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Van, Amberg Joel. "A real presence: Religious and social dynamics of the eucharistic conflicts in early modern Augsburg, 1520-1530." Diss., The University of Arizona, 2004. http://hdl.handle.net/10150/290052.
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This dissertation explores the nexus of religious, political, and economic issues that led to the socially and religiously divisive intra-Protestant dispute over the proper interpretation and celebration of the Eucharist during the first years of the German Reformation. This dispute roiled cities and territories throughout Germany beginning around the year 1524 as lay men and women began organizing and agitating to promote a symbolic understanding of the Eucharist. The laity saw in this initially academic debate a vehicle through which they could articulate and fight for their own bundle of religious and social concerns. The imperial free city of Augsburg, one of the wealthiest, most populous and most politically powerful cities in the Empire, serves in the dissertation as the case study for a German-wide phenomenon. Chapter one contextualizes the Augsburg eucharistic disputes both by laying out the course of the academic eucharistic debates that raged among Martin Luther, Huldreich Zwingli, and their various supporters and by describing the social and economic tensions unique to Augsburg. Chapter two investigates the Augsburg preaching of the Franciscan friar Hans Schilling, whose congregation began to make connections between the adoption of a symbolic understanding of the Eucharist and their political and economic interests. Chapter three explores the reasons behind the spectacular success of the Augsburg preacher Michael Keller. Keller articulated a symbolic understanding of Christ's presence in the Eucharist which resonated with the concerns of many Augsburg residents that the clergy were denying them the right of self-determination in religious issues, that the political elites were driving them out of their traditional role in civic life, and that the large Augsburg merchants were destroying their economic independence. Chapter four discusses the role of marginalized groups in Augsburg who formed sectarian cells, articulating their alienation from society through their doctrine of the Eucharist. Eventually these groups transitioned to Anabaptism as they found that their doctrine of the Eucharist would not carry the full weight of their sectarian agenda. Chapter five interacts with a series of historiographical questions in light of the evidence presented in the foregoing chapters.
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Hampson, Mary Regina Seeger. "Thomas Becon and the English Reformation: "The Sick Man's Salve" and the Protestantization of English Popular Piety." W&M ScholarWorks, 1995. https://scholarworks.wm.edu/etd/1539625996.
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Jones, Zachary R. "Conflict Amid Conversion: Mormon Proselytizing in Russian Finland, 1860-1914." W&M ScholarWorks, 2008. https://scholarworks.wm.edu/etd/1539626563.
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Sauder, Sharon. ""So Long as the Sunne and Moone Endureth": Religion and Empire in England, 1576-1614." W&M ScholarWorks, 2000. https://scholarworks.wm.edu/etd/1539626266.
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Scott, Amanda Lynn. "The Wayward Priest of Atondo: Violence, Vocation, and Religious Reform in a Navarrese Parish." W&M ScholarWorks, 2010. https://scholarworks.wm.edu/etd/1539626627.
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Miller, Megan. "Comparing Monarchical Use of Religion and Popular Responses in England and Russia in the Seventeenth and Eighteenth Centuries." ScholarWorks@UNO, 2018. https://scholarworks.uno.edu/honors_theses/116.
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This thesis compares the use of religion by Russian and English monarchies in the seventeenth and eighteenth centuries, as well as the response of the public in each country. It examines official religion in each state, as well as the kinds of toleration each extended to other religions. In both cases, the outlook of the monarchy changed over the course of the period under study; while both monarchies clearly understood the key role religion played in the lives of their subjects and the power it afforded the state and its sovereigns, the “official” use of religion continued in Russia and ultimately dwindled in England in the eighteenth century. The fate of competing religious tendencies in each society also contrasted during these key centuries.
Drawing on scholarly literature on religion and politics in Russia and England in the seventeenth and eighteenth centuries, this essay argues that the two cases can be usefully contrasted. One country, Russia, focused on changing religious forms of practice, while the other, England, focused more on changing the substance of the religion itself. The Russian monarchy explicitly sought to use religion as a tool, preserving its position in society and the people’s beliefs. The monarchy in England sought to make substantive changes in religious belief and worship, clearing the way for the rise of other popular religions.
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Kaye, Deborah Allison. "Between ghetto and state: Religious policy, liberal reformand Jewish corporate politics in Piedmont, 1821-1831." Diss., The University of Arizona, 2004. http://hdl.handle.net/10150/280712.
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This dissertation considers the relationship between religious policy and liberal reform in Italy after the Congress of Vienna in 1815 by examining how the royal and civic administrations in the newly restored kingdom of Sardinia-Piedmont grappled with the enforcement of religious policies governing the Jewish corporate community in the 1820s. It argues that modern state formation in Restoration Piedmont was the product of struggles between the state and various corporate interests over the direction and enforcement of Jewish policies designed to expropriate Jewish-owned properties. The failure to implement Jewish policies, including among other laws, prohibitions against property ownership and enforced ghettoization, resulted in as series of legislative debates that eventually culminated in Jewish emancipation by 1848. First, this study considers negotiations between the papacy and the Savoyard state over the forced sale of Jewish-owned property and the secularization of formerly ecclesiastical properties. Related issues discussed include debates surrounding the forced baptism and kidnapping of Jewish children in Genoa, revealing ways in which the church attempted to assert its power in the neo-absolutist state. Second, this dissertation examines processes involved in state-directed ghettoization, demonstrating that "ghetto" policies served as a means to expand Jewish real estate investment in Piedmont rather than confine and restrict Jewish business activities. Jewish family firms emerge as allies of the state as revealed in a case study of the Jewish silk manufacturing firm of David Levi e figli. Evidence relating to the study Jewish-Christian relations in Piedmont include debates over the hiring of female Christian servants in the ghetto and Christian tenants leasing from Jewish landlords suggest that the revival of ancien regime Jewish laws were inapplicable. In the end, by exploring specific patterns within the Jewish legal appeal process and debates that ensued, these research findings provide a new way of modelling the constitutional and institutional transformations that emerged in the Savoyard state as it struggled to establish hegemony in the decades following French Imperial rule.
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Hosoe, Kristina Maria. "Regulae and Reform in Carolingian Monastic Hagiography." Thesis, Yale University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3580711.
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<p> This study seeks to discover what Carolingian monastic hagiography can tell us about monastic rules and customs in the late eighth and early ninth centuries, a time when a court-sponsored reform movement was shaking the foundations of traditional monastic practice. Reform legislation was trying to impose one rule—the Rule of Benedict—and one set of customs—written by the reformers—upon all monasteries of the realm, rejecting the other rules and customs by which monks had lived for centuries. Hagiography is one of the most important sources that monks produced to reveal the aspirations and self-identity of their order, but scholarship has never systematically used it to examine whether such radical reforms affected the way hagiography defined monastic perfection and the way it discussed rules and customs. This study bridges that gap, to find that hagiography provides a helpful counterbalance to the overly court-centric, legalistic approach to the reforms. Hagiographical evidence shows great continuity between Carolingian monastic ideals and those of earlier centuries, thus proving and contextualizing the fundamental failure of the reforms. Instead of discarding their past traditions to make room for a new, exclusively Benedictine tradition, Carolingian hagiographers portray a pluralistic monastic world in which many monastic rules and traditions can comfortably coexist, in which their own holy founders' customs are as valuable to their communities' spiritual development as the Rule of Benedict is. From the perspective of these monks, the Rule of Benedict is praiseworthy and can be used to legitimize their hagiographical heroes, but it remains merely one rule among many.</p>
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Currie, Morgan. "Sanctified Presence: Sculpture and Sainthood in Early Modern Italy." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:14226067.
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This dissertation examines the memorialization of dramatic action in seventeenth-century sculpture, and its implications for the representation of sanctity. Illusions of transformation and animation enhanced the human tendency to respond to three-dimensional images in interpersonal terms, vivifying the commemorative connotations that predominate in contemporary writing on the medium. The first chapter introduces the concept of seeming actuality, a juxtaposition of the affective appeal of real presence and the ideality of the classical statua that appeared in the work of Stefano Maderno, and was enlivened by Gianlorenzo Bernini into paradoxes of permanent instantaneity. This new mystical sculpture was mimetic, not because it depicted events narrated elsewhere, but imitated mutable, time-bound, spiritual activity with arresting immediacy in the here and now. No other form of image could so fully evoke the mingling of human immanence and divine transcendence that was the fundamental basis of sanctity. Chapters Two through Four closely analyze the sculptural construction hagiographic identities for Ludovica Albertoni, Alessandro Sauli, and John of the Cross, and their interplay with political, social, and religious factors. The discovery of connections between marble and wooden statuary further broadens our understanding of the expressive range of the medium. The homology between saintly and sculptural exemplarity reveals a far more dynamic, interactive, and rhetorical conception of the medium than is portrayed in early modern theoretical writings.
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Shortall, Sarah Elizabeth. "Soldiers of God in a Secular World: The Politics of Catholic Theology, 1905-1962." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845484.
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This dissertation examines the impact of Catholic theology on French politics after the separation of Church and state in 1905, approaching this moment as a beginning rather than an endpoint in the political history of the Church. It argues for the productive relationship between secularization and theology, showing how the secularization of public institutions inspired new politico-theological configurations and opened up new modes of religious engagement in political life. As I demonstrate, the events of 1905 provided both the institutional and intellectual impetus for one of the most important movements in twentieth-century Catholic theology, known as the “nouvelle théologie,” which would eventually become the leading theological force behind the Second Vatican Council.
This dissertation tells the story of that movement, which was elaborated in part by a group of French Jesuits around Henri de Lubac. These theologians sought to develop a new approach to Catholic politics—one that would allow the Church to be in the newly secular public sphere, but not of it. Rejecting both secular party politics and the royalist dream of restoring the confessional state, they looked to the Church as an alternative site of collective mobilization capable of transcending the limitations of political ideologies and warring nation-states. It was this vision which inspired these Jesuits to lead the “spiritual resistance” to Nazism in France during the Second World War, just as it led them to oppose Communism in the postwar period. But despite their staunch anti-totalitarianism, these priests also rejected the basic premises of liberal politics, including the distinction between the private and public spheres, the primacy of the individual, and the sovereignty of the state. Instead, I show how de Lubac’s circle deployed the resources ecclesiology, eschatology, theological anthropology, and biblical studies to fashion what I call a “counter-politics”—a way of intervening in questions traditionally classified as political while engaging in a critique of politics itself. As a result, I argue, their work requires us to re-imagine what constitutes a political act and where the boundaries of the political lie, by revealing a dimension of modern European politics beyond the remit of secular parties and ideologies.<br>History
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Chénier, Stéfany. "La perception de la pauvreté par le bas clergé toulousain dans la deuxième moitié du XVIIIe siècle." Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/26604.
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Dans la deuxième moitié du XVIIIe siècle, la pauvreté afflige les populations en France et la région de Toulouse n'est pas épargnée. Les habitants du diocèse doivent souvent compter sur l'assistance paroissiale à différentes périodes de l'année. Dans ce cadre, les cures de paroisses deviennent des témoins de premier plan de la précarité dans laquelle vit cette population. S'occupant autant des affaires spirituelles de la paroisse que des affaires quotidiennes du temporel, ces acteurs sociaux sont bien insérés dans le milieu ou ils oeuvrent. Ceci leur donne une perspective privilégiée de la pauvreté des habitants. La perception qu'ils en ont s'observé dans une enquête diocésaine commandée en 1763 par le nouvel archevêque de Toulouse, Loménie de Brienne. Celle-ci dévoile, à travers questions et réponses, l'importance de la pauvreté au sein des paroisses, les causes spécifiques du problème et les moyens d'y remédier. Évaluée à la lumière du discours que tiennent sur le sujet les élites religieuses de l'époque, la vision de la pauvreté des membres du bas clergé s'en démarque.
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Christman, Robert John. "Heretics in Luther's homeland: The controversy over original sin in late sixteenth-century Mansfeld." Diss., The University of Arizona, 2004. http://hdl.handle.net/10150/290025.
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During the early 1570s, a dispute over the theological definition of original sin rent the central German county of Mansfeld, homeland of Martin Luther. The controversy, initiated by Matthias Flacius Illyricus, divided the conservative Gnesio-Lutheran clergy into two hostile camps. One, led by the Superintendent Hieronymus Mencel, was centered in the city of Eisleben and rejected Flacius's definition of original sin. The other, centered in the city of Tal Mansfeld, was led by the powerful deacon, historian, and polemicist Cyriacus Spangenberg, and accepted Flacius's definition. This dissertation examines the central doctrinal premises over which these clerics fought, as well as their broader implications for Lutheran theology, before turning to other social, political, and economic factors that influenced the clerics' decisions to side with one group or the other. But the controversy was not limited to the clergy. The counts of Mansfeld, numbering between seven and ten during the period and stemming from three dynastic lines, also split over the issue of original sin. One line sided with the group of clerics centered in Eisleben, two with the pastors headquartered in Tal Mansfeld. This study explores the involvement of the counts in the debate over doctrine, but also addresses the various political and other non-religious forces that caused them to split over the issue. With the pastors preaching and pamphleteering and the counts battling among themselves, it did not take long for the laity to become deeply involved and divided over the issue of original sin. Contemporary sources suggest that the miners of Mansfeld fought in the streets and taverns over the issue. This study explores how the clerics articulated the debate to the laity, and the degree to which these commoners understood it. Furthermore, it explores social and other non-religious reasons why the laity took sides in this doctrinal debate. This dissertation argues that although a variety of forces were at play pushing members of these three groups--the clerics, counts, and commoners--in one direction or another, an interest in the doctrinal issue and its implications for wider theology was a motivating theme central to each group.
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Woodring, Kimberly D. "Religion and Burial Roman Domination, Celtic Acceptance, or Mutual Understanding." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etd/1158.
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The effects of Romanization were believed to be devastating to the cultures conquered by Rome, but Britain was an exception. The Romanization of Britain began through trade with the continent long before the invasion by Claudius. But the natives of Britain did not accept the Roman culture as completely as other conquests by Rome. R. G. Collingwood did not believe that the Romans dominated the Celtic culture. What he observed in the inscriptions and archaeology of Britain was a conflation of both cultures. Roman Britain was a unique combination of Celtic and Roman culture that was achieved through mutual acceptance and practice of both cultures’ values. The examination of two of those values, religious and mortuary practices, can help reveal the extent of Romanization in Britain and finally confirm Collingwood’s theory of Romanization.
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Poyraz, Serdar. "Science versus Religion: The Influence of European Materialism on Turkish Thought, 1860-1960." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1290905453.
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Doyle, Kevin Q. ""Rage and Fury Which Only Hell Could Inspire"| The Rhetoric and the Ritual of Gunpowder Treason in Early America." Thesis, Brandeis University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3558531.
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<p> Remember, remember the Fifth of November, Gunpowder, treason, and plot,I see no reason why Gunpowder Treason,Should ever be forgot. </p><p> This verse, first recorded in Britain in the mid-1820s, makes a plea for the remembrance of November 5, 1605—the date of the discovery and suppression of a conspiracy to assassinate King James I; detonate Westminster Palace, the house of Parliament; and, ultimately, substitute the anti-Catholic monarchy of England with a protectorate that would favor the Church of Rome. In early 1606, weeks after the collapse of the Plot, the king endorsed and the Parliament passed "An Act for a Public Thanksgiving to Almighty God Every Year on the Fifth Day of November"; some sixty years later the legislative assemblies of the American colonies started doing the same. So was the official memory of "gunpowder, treason, and plot" born on both sides of the Atlantic, first as Guy Fawkes Day in England and then as Pope's Day in America. </p><p> This dissertation provides a new political history—and a new study of popular religion—in British North America and the early United States. I construct a long history of the anniversary—and the historical memory of the Plot, in a variety of texts—in early America, ca. 1605-1865. I close-read almanacs, diaries, instructionals, letters, newspapers, novels, sermons, and textbooks as a means of understanding the process by which the memory of November 5 was appropriated, reconstructed, and re-politicized. Turning to the mid-eighteenth century, I assess the influence of the Fifth on the Great Awakening and the American Revolution and vice versa. I investigate what became of November 5 after 1783, and I scrutinize the many ways in which the creative arts and the partisan press made frequent use of the memory of the events of 1605. I consider both how that memory arose in new places after the Revolution and in what ways the parties of the republic, like the crowds of the colonies, evoked the Fifth as a warning against absolutism. Finally, I examine what became of "1605" the coming, and the waging, of the American Civil War.</p>
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Schneider, Bryan A. "Catherine Robertson McCartney's reformed Presbyterian identity| Dissenting Presbyterianism's struggle for identity in the midst of transatlantic Victorian Evangelicalism." Thesis, Trinity International University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1587428.
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<p> This thesis uses the diaries of Catherine Robertson McCartney (1838-1922) to define the distinctive characteristics of the Reformed Presbyterian Church in Scotland and America between 1856 and 1881. It gives a window into the history of the denomination during the mid-nineteenth century, using cultural, ethnographic, institutional, and gender analyses. The thesis explores the logocentric heritage of the tradition and shows how the denomination as a whole, and Catherine particularly, continued to define their identity in the Victorian and Evangelical milieu of the period.</p><p> Reformed Presbyterian institutional identity had begun to shift away from political dissent due partly to a continued interaction with the broader Evangelical tradition of the time. As a result, the historic logocentric forms of worship, developed largely during the Scottish Reformation, became key to Reformed Presbyterian identity. This logocentricsm and shared commitment with other Evangelicals to revivals, Scripture, evangelism, atonement, and conversion provided Catherine access into the broader religious culture of her time. Yet, the separateness that the dissenters had historically practiced, displayed in the testimonies, meant Catherine and other Reformed Presbyterians were indeed within the category of Evangelicalism, but could never be wholly a part of, nor formally identify as Evangelicals.</p>
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Damon, John Edward 1951. "Soldier saints and holy warriors: Warfare and sanctity in Anglo-Saxon England." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282648.
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It is common but too simplistic to say that Old English literature shows the unconscious blending of the traditional Germanic heroic ethos and the early Christian aversion to war. The matter is more complex. Throughout the Latin West, Christian perceptions of a tension between sanctity and warfare changed over the period from the arrival of Roman Christianity in England (AD 597) to the period following the Norman Conquest of 1066. Christian disdain for and rejection of warfare (at times no more than nominal) gave way eventually to active participation in wars considered "just" or "holy." Anglo-Saxon literature, in both Latin and Old English, documented this changing ethos and also played a significant role in its development. The earliest extant Anglo-Saxon hagiographic texts featured a new type of holy man, the martyred warrior king, whose role in spreading Christianity in England culminated in a dramatic death in battle fighting enemies portrayed by hagiographers as bloodthirsty pagans. During the same period, other Anglo-Saxon writers depicted warriors who transformed themselves into soldiers of Christ, armed only with the weapons of faith. These and later Anglo-Saxon literary works explored the intersection of violence and the sacred in often conflicting ways, in some instances helping to lead Christian spirituality toward the more martial spirit that would eventually culminate in Pope Urban II's preaching of the First Crusade in 1095, but in other cases preserving intact many early Christians' radical opposition to war. Aspects of crusading ideology existed alongside Christian opposition to war throughout the Anglo-Saxon period. This study examines hagiographers' changing literary tropes as subtle but important reflections of medieval Christianity's evolution from rejecting the sword to tolerating and even wielding it. Hagiographers used various narrative topoi to recount the lives of warrior saints, and, as the ambient Christian ethos changed, so did their employment of these themes. The tension between forbearance and militancy, even in the earliest English lives of saints, is more profound and more culturally complex than what is generally understood as merely the Germanic heroic trappings of Anglo-Saxon Christian literature.
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Marinescu, Jocelyn M. N. "Defending Christianity in China : the Jesuit defense of Christianity in the lettres edifiantes et Curieuses & Ruijianlu in relation to the Yongzheng proscription of 1724." Diss., Manhattan, Kan. : Kansas State University, 2008. http://hdl.handle.net/2097/606.
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Grossman, Deborah. "Survivals of Paganism in Christian Medieval Iceland as Evidenced by the Icelandic Family Sagas." Oberlin College Honors Theses / OhioLINK, 1988. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1363964743.
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Osborne, Kristin O'Neill. "The Last Abbey: Crossraguel Abbey and The Scottish Reformation." Miami University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=miami1588281088895518.
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Loustau, Marc Roscoe. "Devotions of Desire: Changing Gods, Changing People at a Transylvanian Pilgrimage Site." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:15821961.
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This dissertation describes how desiring subjects make devotional worlds in times of radical change. I argue that what is centrally at stake for people who pass through the Şumuleu Ciuc (Hungarian: Csíksomlyó) pilgrimage site in Transylvania, Romania is the question of what makes a good Catholic in relation to the Virgin Mary. Disputes about this question revolve around notions of the desiring subject: What role should forms of sexual, material, and affective self-interest – or lack thereof – play in the life of Mary’s devotees and the life of the Mother of God herself? This formulation of desire and change as intersubjective and relational processes involving divine and human beings breaks new ground among dominantly sociological and symbolic studies of religious change in contemporary Eastern Europe.
Chapter One broadly outlines 20th and 21st century social transformations in the Ciuc valley. Chapter Two explores the annual Pentecost pilgrimage event as a ritual intricately caught up in everyday processes of emerging post-socialist masculine subject formation. Chapter Three tells the story of a young woman’s vision of the Virgin Mary that resulted in the installation of a new statue and shrine at the pilgrimage site. Where other scholars have treated similar events in terms of abstract political processes of resacralizing and nationalizing post-socialist space and time, I seek to re-site the “politics” of the shrine in the tension between religious experience and semiotic form. Chapter Four blends phenomenological and pragmatist theories of materiality to address recent infrastructural transformations to the pilgrimage site as efforts to “remodel Mary’s home.” One set of new structures outside at the shrine materialize and enact the ambivalent search for a post-socialist lay Catholic leading class that I introduced in Chapter One. Chapter Five takes up my previous concern with gender in order to examine women’s Marian healing practices in secular post-socialist hospitals. Chapter Six beings with a consideration of the intersubjective politics of storytelling and the new role played at Csíksomlyó by the global Catholic radio network, The World Family of Radio Maria.
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Litzenberger, Caroline J. "The role of episcopal theology and administration in the implementation of the settlement of religion, 1559-c. 1575." PDXScholar, 1989. https://pdxscholar.library.pdx.edu/open_access_etds/3983.
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The term, Elizabethan Settlement, when applied solely to the adoption of the Prayer Book in 1559 or the Thirty-nine Articles in 1563, is misleading. The final form of the Settlement was the result of a creative struggle which involved Elizabeth and her advisers, together with the bishops and the local populace. The bishops introduced the Settlement in their dioceses and began a process of change which involved the laity and the local clergy. Through the ensuing implementation process the ultimate form of religion in England was defined.
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Billman, Kevin M. "God in History: Religion and Historical Memory in Ottonian Germany." University of Akron / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=akron1258413982.
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Maxson, Brian. "Review of Reviving the Eternal City: Rome and the Papal Court, 1420-1447 by Elizabeth McCahill." Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/6191.
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McKinnon, Emily Grace. "Ovid's Metamorphoses: Myth and Religion in Ancient Rome." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cmc_theses/1483.
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The following with analyze Ovid’s Metamorphoses, a collection of myths, as it relates to mythology in ancient Rome. Through the centuries, the religious beliefs of the Romans have been distorted. By using the Metamorphoses, the intersection between religion and myth was explored to determine how mythology related to religion. To answer this question, I will look at Rome’s religious practices and traditions, how they differed from other religions and the role religion played in Roman culture, as well as the role society played in influencing Ovid’s narrative. During this exploration, it was revealed that there was no single truth in Roman religion, as citizens were able to believe and practice a number of traditions, even those that contradicted one another. Furthermore, the Metamorphoses illustrated three integral aspects of Roman religious beliefs: that the gods existed, required devotion, and actively intervened in mortal affairs.
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White, Jason C. ""Your grievances are ours" : militant pan-Protestantism, the Thirty Years' War, and the origins of the British problem, 1618--1641." View abstract/electronic edition; access limited to Brown University users, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3318370.
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Keller, Megan. "The Two Conversions of John Newton: Politics & Christianity in the British Abolitionist Movement." Scholarship @ Claremont, 2018. http://scholarship.claremont.edu/cmc_theses/1873.
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This thesis interrogated the relationship between abolition and the evangelical revival in Britain through the life of John Newton. Newton, though not representative of every abolitionist, was a vital figure in the movement. His influence on Hannah More and William Wilberforce along with his contributions to the Parliamentary hearings made him a key aspect of its success. How he came to fulfill that role was a long and complex journey, both in terms of his religion and his understanding of slavery. He began his life under the spiritual direction of his pious, Dissenting mother, became an atheist by nineteen, and then an influential, evangelical minister in the Church of England in his later adulthood. In the midst of that journey, Newton was impressed, joined the crew of a slave ship, was himself enslaved, became a slave ship captain, and then, eventually, a fervent abolitionist. Though it was far from straightforward, Newton's evangelical Calvinistic theology seems to have driven him to ultimately condemn the slave trade. Understanding the relationship between Newton’s two conversions—to evangelical Christianity and abolitionism—gives modern readers’ insight into the intellectual roots of the abolitionist movement more broadly, the dynamics between Christianity and politics, as well as how individual moral choice can affect history.
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Kramer, William. "FILID, FAIRIES AND FAITH: The Effects of Gaelic Culture, Religious Conflict and the Dynamics of Dual Confessionalisation on the Suppression of Witchcraft Accusations and Witch-Hunts in Early Modern Ireland, 1533 - 1670." DigitalCommons@CalPoly, 2010. https://digitalcommons.calpoly.edu/theses/327.
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The European Witch-Hunts reached their peak in the sixteenth and seventeenth centuries. Betweeen 1590 and 1661, approximately 1500 women and men were accused of, and executed for, the crime of witchcraft in Scotland. England suffered the largest witch-hunt in its history during the Civil Wars of the 1640s, which produced the majority of the 500 women and men executed in England for witchcraft. Evidence indicates, however, that only three women were executed in Ireland between 1533 and 1670. Given the presence of both English and Scottish settlers in Ireland during the sixteenth and seventeenth centuries, the dramatic discrepancy of these statistics indicate that conditions existed in early modern Ireland that tended to suppress the mechanisms that produced witchcraft accusations and larger scale witch-hunts.
In broad terms those conditions in Ireland were the persistence of Gaelic culture and the ongoing conditions of open, inter-religious conflict. In particular, two artifacts of Gaelic Irish culture had distinct impact upon Irish witchcraft beliefs. The office of the Poet, or fili (singular for filid), seems to have had a similar impact upon Gaelic culture and society as the shaman has on Siberian witchcraft beliefs. The Gaelic/Celtic Poet was believed to have magical powers, which were actually regulated by the Brehon Law codes of Ireland. The codification of the Poet’s harmful magic seems to have eliminated some of the mystique and menace of magic within Gaelic culture. Additionally, the persistent belief in fairies as the source of harmful magic remained untainted by Christianity throughout most of Ireland. Faeries were never successfully demonized in Ireland as they were in Scotland. The Gaelic Irish attributed to fairies most of the misfortunes that were otherwise blamed on witchcraft, including the sudden wasting away and death of children. Faerie faith in Ireland has, in fact, endured into the twentieth century. The ongoing ethno-religious conflict between the Gaelic, Catholic Irish and the Protestant “New English” settlers also undermined the need for witches in Ireland. The enemy, or “other” was always readily identifiable as a member of the opposing religious or ethnic group. The process of dual confessionalisation, as described by Ute Lotz-Huemann, facilitated the entrenchment of Catholic resistence to encroaching Protestantism that both perpetuated the ethno-religious conflict and prevented the penetration of Protestant ideology into Gaelic culture. This second effect is one of the reasons why fairies were never successfully associated with demons in Ireland. Witch-hunts were complex events that were produced and influenced by multiple causative factors. The same is true of those factors that suppressed witchcraft accusations. Enduring Gaelic cultural artifacts and open ethno-religious conflict were not the only factors that suppressed witchcraft accusations and witch-hunts in Ireland; they were, however, the primary factors.
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Edmisten, Charles E. III. ""The Dent of Myne Honde": The Practice and Presentation of War in "King Horn"." Kent State University Honors College / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1367879057.
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Mellinger, Laura. "The first wandering preachers." PDXScholar, 1985. https://pdxscholar.library.pdx.edu/open_access_etds/3538.
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This thesis attempts to trace the origins of the wandering preachers who appeared around 1100 in Europe. These were men who took it upon themselves to wander through towns am countryside, preaching a variety of messages wherever they from an audience. They are of interest in prefiguring St Francis' style, and in exemplifying the ramification of voluntary poverty styles which formed their context. They are also important for their central role in various movements of popular piety.
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Voogt, Ryan J. "MAKING RELIGION ACCEPTABLE IN COMMUNIST ROMANIA AND THE SOVIET UNION, 1943-1989." UKnowledge, 2017. http://uknowledge.uky.edu/history_etds/46.
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This dissertation focuses on religious gatherings in communist Romania and the Soviet Union, 1943-1989. Church was one of the few opportunities for voluntary associational life and is invaluable for the study of power, ideology, and belonging in an everyday social setting. This project is based on archival documents and memoirs, uncovering how state officials and religious representatives struggled to establish religious practice that would be acceptable to all. Although ideologically atheist, state officials regarded some religious gatherings as acceptable and others unacceptable, but not due to utterances of beliefs or performance of traditional sacraments, but because of social aspects: how people related to one another, what kinds of people came, the settings of the gatherings, and affective characteristics like enthusiasm, engagement, and authenticity. Even though believers participated in religious gatherings for their own reasons, state officials policed them as contests for mobilization.
This project compares the cases of the Romanian Orthodox Church and Reformed Church of the Transylvanian region of Romania and the Russian Orthodox Church and the Baptist Church in the Moscow region of the Soviet Union. Based on comparisons, the role of a Church's culture in shaping church-state relations becomes clear. Officials largely considered traditional Orthodox hierarchy and rituals as religiously unproblematic, but they underestimated the power of such features of Orthodoxy to endure and mobilize successive generations. The hierarchical nature of the Orthodox Churches did not preclude spirited negotiations over acceptable Orthodox religiosity, but non-conforming or innovating priests were marginalized relatively easily. Protestant Churches have had a more entrenched custom of decentralization in governance and Scriptural interpretation, factors which presented officials with difficulty in centralizing the management of such churches and which at times led to protracted interpersonal battles and inner-church divisions. One such case sparked the Romanian Revolution in 1989. Officials in Romania and the Soviet Union handled the problem of religion very similarly in defining the acceptable limits of religious activity in practice, but virulent attacks on religion in the Soviet Union prior to WWII made for a stronger lingering religious antagonism there after the War than in Romania, where Orthodoxy was at times incorporated into the state’s nationalist discourse.
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Tedder, Melody. "Patronage Piety and Capitulation: The Nobilitys Response to Religious Reform in England." Digital Commons @ East Tennessee State University, 2011. https://dc.etsu.edu/etd/1301.
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The Tudor Reformation period represents an era fraught with religious and political controversy. It is my goal to present the crucial role the nobility played in the success of the Henrician Reformation as well as to provide a reasonable explanation for the nobility's reaction to religious and political reform. I will also seek to quantify the significance of the nobility as a social group and prove the importance of their reaction to the success of the Henrician Reformation. The nobles because of patronage, self-interest, piety, apathy, fear, or practicality were motivated to support the king's efforts. Their response was the key to the success or failure of the Henrician Reformation. Although Henry VIII started the process of reform, the Henrician Reformation would never have been successful without the enforcement, collaboration, and backing of the nobility.
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Geiter, Steffan James. "The Church, State, and Literature of Carolingian France." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etd/3076.
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This thesis examines the eighth century rise in power of the Carolingian Church and the Carolingian dynasty through an early promise of religious revival, monarchial revival, and increased Papal power. Such aims gained the Carolingians a powerful in the Church. Aided by Boniface (672-754 AD) and the Church, the Carolingians replaced the Merovingians in Francia. In conjunction with this revival, Church scholars dictated a reformation of kingship in treatises called the Speculum Principum. A king’s position became tremulous when they strayed from these rules, as it betrayed their alliance. Ultimately, Louis the Pious (778-840 AD) faced deposition after they disagreed on his appointments and adherence to the ideologies of the Speculum Principum.
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Feiner, Christina Ann. "Fifth Monarchist Constructions and Presentations of Gender in Print." University of Akron / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=akron1436529466.
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Taylor, Jessica. "Unholy Coercion: The Complicity of the Serbian Orthodox Church in the Use of Rape as a War Tactic." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28724.
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This project investigates the complicity of the Serbian Orthodox Church in the use of sexual violence as a war tactic and means of ethnic cleansing in the Bosnian War. The thesis explores this in three ways: examining religiously imbued incidents of rape by Serbian belligerents, analysing the relationship between Serbian Orthodox authorities to Serbian politics and war criminals, and deconstructing specific Serbian Orthodox theological discourses. A project of this nature relies on two foundational pillars: first, an in-depth exploration of rape (especially in conflict) and second, the interlocking and socially constructed nature of identities, particularly ethnicity, enemies and gender. The analysis relies on United Nations reports, transcripts of the International Criminal Tribunal for the former Yugoslavia, media reports and secondary sources, all of which illustrate the often subtle and discursive relationship between the Serbian Orthodox Church and the systematic rape of Bosniak women.
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Wheeler, Carol Ellen. "Every man crying out : Elizabethan anti-Catholic pamphlets and the birth of English anti-Papism." PDXScholar, 1989. https://pdxscholar.library.pdx.edu/open_access_etds/3959.
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To the Englishmen of the sixteenth century the structure of the universe seemed clear and logical. God had created and ordered it in such a way that everyone and everything had a specific, permanent place which carried with it appropriate duties and responsibilities. Primary among these requirements was obedience to one's betters, up the Chain of Being, to God. Unity demanded uniformity; obedience held the universe together. Within this context, the excommunication of Elizabeth Tudor in 1570 both redefined and intensified the strain between the crown and the various religious groups in the realm. Catholics had become traitors, or at least potential traitors, with the stroke of a papal pen.
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Cohen, Shira. "“...Members of One and the Same Mystical Body…” Development of a British Protestant Identity During the Thirty Years War." Oberlin College Honors Theses / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1557261154351325.
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Gosselin, Kyle. "Rhetorical Tales Of Jerusalem And Constantinople: Cities And Strategies Of The Crusades." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/827.
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This thesis will demonstrate that the modern understanding of the four primary crusades (1095-1204) has been influenced by a fundamentally flawed framework. Defining the crusades as a conflict between two monolithic at-war religious groups (Christians and Muslims) results in an incorrect conception of the period. Therefore, in order to deconstruct this belief, this thesis will view the crusades through the prism of two cities: Constantinople and Jerusalem. The rhetorical relationship that developed between these two cities during the crusading period demonstrates that the moment was defined by political and pragmatic relationships that cut across religious lines. Modern historians, through oversimplifications and assertions of a binary religious relationship, have buttressed public misperceptions of the crusades. Thus, historians have allowed the moment to be used as a rhetorical justification for modern political issues like imperialism and terrorism.
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Diaz, Hannah. "Reformation London and the Adaptation of Observed Piety." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etd/3256.
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In reformation London, the shift of the governed religion enabled laymen to recognize individuality in their faith, to read scripture in the vernacular, and to exercise their faith outside of mass. Therefore, the overall perception of personal piety took a turn from being exercised communally to becoming something reflective of the individual. Analyzing gender dynamics, language, religious orders, and theology reveal this transition and help gain a holistic understanding of transitioning perceptions of piety. This thesis contributes to the rich historiographical conversation in understanding Reformation studies. By adopting elements from top-down and bottom-up approaches, this thesis further develops on the understanding of perceptions of religious piety in reformation London.
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Litvak, Jennifer Ashley. "The Competition for Influence: Catholic and Fascist Youth Socialization in Interwar Italy." Miami University Honors Theses / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1209428086.
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McMillin, Ryan J. ""That the dead will cause no offense to the living" the cremation of corpses, religion, and public hygiene in Victorian England /." Columbus, Ohio : Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1243981292.
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Iverson, Katy. "Honor, Gender and the Law: Defense Strategies during the Spanish Inquisition, 1526-1532." W&M ScholarWorks, 2010. https://scholarworks.wm.edu/etd/1539626631.
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McCallister, Stephanie. "Remaking the state: education and religious reform in Bavaria under Maximilian IV Joseph, 1796-1808." Thesis, Kansas State University, 2014. http://hdl.handle.net/2097/18236.
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Master of Arts<br>Department of History<br>Brent Maner<br>During the late eighteenth and early nineteenth centuries, Bavaria embarked on an ambitious program of reform that fundamentally altered the Bavarian state and society. The men responsible for such dramatic changes were Maximilian IV Joseph, the last Elector and first King of Bavaria, and Maximilian Joseph Graf von Montgelas, his closest advisor. Both Max Joseph and Montgelas sought to modernize their government through the removal of feudal remnants and increased participation of the kingdom’s subjects. Reforms in education and religion were central to this endeavor. Education reforms developed the skills necessary for improving society, increasing the state’s prosperity, and instilling a sense of loyalty to the Bavarian king. Religious reforms helped to eliminate prejudice and better integrate the Protestant and Catholic subjects into Bavarian society, particularly in the areas Bavaria gained during the Napoleonic wars. By maintaining a balance between preserving loyalty to the king and increasing participation in the state’s modernization, the Bavarian monarch hoped to reap the benefits of enlightened reform and prevent revolution.
Previous histories of reform during the Napoleonic Era have focused on Austria and Prussia but Bavaria deserves attention as well. There is a pendulum-like quality to Bavarian history that swings between reform and reaction. In 1799 when Max IV Joseph and Montgelas came to Munich, reform and self-preservation in the face of the French Revolution and Napoleon, as well as the changing face of the Holy Roman Empire, served as the impetus for reform. Reform in the early nineteenth century allowed the Bavarian bureaucrats to strengthen the power of the king and increase the wealth of the state. Through a careful analysis of the reform edicts, personal papers of Montgelas, and statements from outside commentators, a clearer picture of reform in Bavaria can be pieced together and the true impact of reform during the Napoleonic Period can be seen; reform that made the Bavaria of Max Joseph almost unrecognizable from the Bavaria of his predecessor.
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Hendricks, Christopher E. "The Planning and Development of Two Moravian Congregation Towns: Salem, North Carolina and Gracehill, Northern Ireland." W&M ScholarWorks, 1987. https://scholarworks.wm.edu/etd/1539625413.
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Slosar, John Roy. "The response of the German bishops to the Reichskonkordat." PDXScholar, 1985. https://pdxscholar.library.pdx.edu/open_access_etds/3543.
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This thesis focuses on the reaction of the German bishops to the Reichskonkordat, which was negotiated between the Vatican and the German government from April 10, 1933 to September 10, 1933. The paper attempts to show that the views of the episcopate were their own and did not always correspond to those of the Vatican. While secondary sources offer an important supplement, the account relies mostly on published documents. In particular, the Catholic Church documents compiled from the Reichskonkordat negotiations and the correspondence of the German bishops during the year 1933 were used most extensively.
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Poitra, Steven Percy. "The spirituality of Pierre de Bérulle." PDXScholar, 1986. https://pdxscholar.library.pdx.edu/open_access_etds/3630.
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The sixteenth and early seventeenth centuries witnessed a revival of spirituality throughout Europe. Positive theology emerged as both an instigation to and instrument for Christian humanists in their endeavor to redress the Church's fundamental relationship to the laity.
The early efforts for reform in France were discouraged by Gallicanist sympathies. Further, growing numbers of Calvinists combined with the possibility of a Protestant king led to thirty-five years of sporadic civil war.
From the 1580's and 90's, French spirituality began a period of renewal and growth. At the heart of the French experience was the famous Acarie circle among whose members was Pierre de Bérulle. Bérulle eventually rejected the abstract mysticism of the Acarie circle and elaborated his own spiritual doctrine. synthesis of theocentrism, Bérulle's achievement was a inherently opposed to humanism's anthropocentrism, and Christian humanism. Bérullian spirituality was the culmination of the Reformation of the French Church. This achievement, however, is largely ignored by historians of Christianity.
The object of this thesis, therefore, is to describe the historical context of Bérullian spirituality and to examine the spirituality itself so as to confirm or deny the claims of the handful of French historians who have resurrected the memory of Bérulle. At the end of this process of description and examination, causes for the disparagement of Bérulle, of his spirituality and of his congregation will be suggested.
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Speight, Shannon L. "Social Context for Religious Violence in the French Massacres of 1572." Wright State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=wright1280945686.
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