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1
Campbell, William Hopkins. « {u2018}Dyvers kyndes of religion in sondry partes of the Ilande{u2019} : the geography of pastoral care in thirteenth-century England / ». Thesis, University of St Andrews, 2007. http://hdl.handle.net/10023/238.
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The Church was not the only progenitor and disseminator of ideas in medieval England, but it was the most pervasive. Relations between the ecclesiastical and lay realms are well documented at high social levels but become progressively obscure as one descends to the influence of the Church at large on society at large (and vice versa). The twelfth century was a time of great energy and renewal in the leadership and scholarship of the Church; comparable religious energy and renewal can be seen in late-medieval lay culture. The momentum was passed on in the thirteenth century, and pastoral care was the means of its transfer. The historical sources in this field tend to be either prescriptive, such as treatises on how to hear confessions, or descriptive, such as bishops’ registers. Prescription and description have generally been addressed separately. Likewise, the parish clergy and the friars are seldom studied together. These families of primary sources and secondary literature are brought together here to produce a more fully-rounded picture of pastoral care and church life. The Church was an inherently local institution, shaped by geography, personalities, social structures, and countless ad hoc solutions to local problems. Few studies of medieval English ecclesiastical history have fully accepted the considerable implications of this for pastoral care; close attention to local variation is a governing methodology of this thesis, which concludes with a series of local case studies of pastoral care in several dioceses, demonstrating not only the divergences between them but also the variations within them.
2
Coulson, Mary Lee. « The church of Merbaka : cultural diversity and integration in the 13th century Peloponnese ». Thesis, Courtauld Institute of Art (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397590.
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Archer, Janice Marie. « Working women in thirteenth-century Paris ». Diss., The University of Arizona, 1995. http://hdl.handle.net/10150/187182.
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This thesis examines the role of women in the Parisian economy in the late thirteenth century. The Livre des metiers of Etienne Boileau offers normative provisions regarding societal structures that permitted but restricted the participation of women, while the tax rolls commonly known as the roles de la taille de Philippe le Bel furnish numbers which show their actual participation. While these sources are well known, they have not heretofore been rigorously examined. Conclusions about women based on them have been amorphous. Married women are nearly invisible in these records, but unmarried women and widows headed 13.6% of Parisian workshops. Women monopolized the Parisian silk industry. About one-third of Parisian women in the late thirteenth century worked in jobs traditionally considered "women's work," including the preparation of food and clothing, peddling food on the street, and providing personal services. The other two-thirds did nearly every kind of work that men did. A "putting out" system was well in place in Paris at this time. Women classified as chambrieres or ouvrieres worked at home, spinning and weaving raw materials provided by an entrepreneur and selling back to the entrepreneur the finished product. Working at home allowed a woman to combine household duties with production for the marketplace. Girls usually learned a trade by working alongside their parents. Formal apprenticeships were less common for girls than for boys. While women could and did participate in nearly every trade, their numbers were concentrated in the lowest-paid metiers. The few women who practiced trades dominated by men were much more successful financially.
4
Owens, Travis J. « Beleaguered Muslim fortresses and Ethiopian imperial expansion from the 13th to the 16th century ». Thesis, Monterey, Calif. : Naval Postgraduate School, 2008. http://handle.dtic.mil/100.2/ADA483490.
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Thesis (M.A. in Security Studies (Middle East, South Asia and Sub-Saharan Africa))--Naval Postgraduate School, June 2008.Thesis Advisor(s): Lawson, Letitia ; Kadhim, Abbas. "June 2008." Description based on title screen as viewed on August 26, 2008. Includes bibliographical references (p. 43-48). Also available in print.
5
Steele, Jeffrey W. « John Duns Scotus’s Metaphysics of Goodness : Adventures in 13th-Century Metaethics ». Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/6029.
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At the center of all medieval Christian accounts of both metaphysics and ethics stands the claim that being and goodness are necessarily connected, and that grasping the nature of this connection is fundamental to explaining the nature of goodness itself. In that vein, medievals offered two distinct ways of conceiving this necessary connection: the nature approach and the creation approach. The nature approach explains the goodness of an entity by an appeal to the entity’s nature as the type of thing it is, and the extent to which it fulfills or perfects the potentialities in its nature. In contrast, the creation approach explains both the being and goodness of an entity by an appeal to God’s creative activity: on this view, both a thing’s being and its goodness are derived from, and explained in terms of, God’s being and goodness. Studies on being and goodness in medieval philosophy often culminate in the synthesizing work of Thomas Aquinas, the leading Dominican theologian at Paris in the 13th century, who brought together these two rival theories about the nature of goodness. Unfortunately, few have paid attention to a distinctively Franciscan approach to the topic around this same time period. My dissertation provides a remedy to this oversight by means of a thorough examination of John Duns Scotus’s approach to being and goodness—an approach that takes into account the shifting tide toward voluntarism (both ethical and theological) at the University of Paris in the late 13th century. I argue that Scotus is also a synthesizer of sorts, harmonizing the two distinct nature approaches of Augustine and Aristotle with his own unique ideas in ways that have profound implications for the future of medieval ethical theorizing, most notably, in his rejection of both the natural law and ethical eudaimonism of Thomas Aquinas.
After the introduction, I analyze the nature of primary goodness—the goodness that Scotus thinks is convertible with being and thus a transcendental attribute of everything that exists. There, I compare the notion of convertibility of being and goodness among Scotus and his contemporaries. While Scotus agrees with the mainstream tradition that being and goodness are necessarily coextensive properties of everything that exists, he argues that being and good are formally rather than conceptually distinct. I argue that when the referents of being and good are considered, both views amount to the same thing. But when the concepts of being and good are considered, positing a formal distinction does make a good deal of difference: good does not simply add something to being conceptually, but formally: it is a quasi-attribute of being that exists in the world independently of our conception of it. Thus Scotus’s formal distinction provides a novel justification for the necessary connection between being and goodness.
Furthermore, I argue that Scotus holds an Augustinian hierarchy of being. This hierarchical ranking of being is based upon the magnitude or perfection of the thing’s nature. But since goodness is a necessarily coextensive perfection of being, it too comes in degrees dependent upon the type of being, arranged in terms of the same hierarchy. This account, while inspired by Augustine’s hierarchical nature approach, is expressed in terms of Aristotelian metaphysics.
But this necessary connection between being and goodness in medieval philosophy faced a problem: Following Augustine, medievals claimed that “everything that exists is good insofar as it exists.”’ But how is that compatible with the existence of sinful acts: if every being, in so far as it has being, is good, then every act, insofar as it has being, is good. But if sinful acts are bad, then we seem to be committed to saying either that bad acts are good, or that not every act, in so far as it has being, is good. This first option seems infelicitous; the second denies Augustine’s claims that “everything that exists is good.” Lombard and his followers solve this problem by distinguishing ontological goodness from moral goodness and claiming that moral goodness is an accident of some acts and does not convert with being. So the sinful act, qua act, is (ontologically) good. But the sinful act, qua disorder is (morally) bad. Eventually, three distinctive grades of accidental or moral goodness will be applied to human acts: generic, circumstantial, and meritorious. I argue that Scotus follows the traditional account of Peter Lombard, Philip the Chancellor, Albert the Great, and Bonaventure in distinguishing ontological goodness from moral goodness, and claiming that only the former converts with being, while the latter is an accident of the act.
Aquinas, in contrast, writing in the heyday of the Aristotelian renaissance, focuses instead on the role of the act in the agent’s perfection and posits his convertibility thesis of being and goodness in the moral as well as the metaphysical realm. Thus, when one begins a late medieval discussion with Aquinas, and then considers what Scotus says, it seems as though Scotus is the radical who departs from the conservative teachings of Aquinas. And this is just false: we need to situate both Aquinas and Scotus within the larger Sentence Commentary tradition extending back to Peter Lombard and his followers in order to understand their agreement and divergence from the tradition.
Next, I turn the discussion to Scotus’s analysis of rightness and wrongness. I first explore the relationship between rightness and God’s will, and situate Scotus’s account within contemporary discussions of theological voluntarism. I argue Scotus holds a restricted-causal-will-theory —whereby only contingent deontological propositions depend upon God’s will for their moral status. In contrast to Aquinas, Scotus denies that contingent moral laws—the Second Table of the 10 Commandments (such do not steal, do not murder, etc.)—are grounded in human nature, and thus he limits the extent to which moral reasoning can move from natural law to the moral obligations we have toward one another. In conjunction with these claims, I argue that Scotus distinguishes goodness from rightness: An act’s rightness will depend on its conformity to either (1) a necessary moral truth or (2) God’s commanding some contingent moral truth. The moral goodness of an act, in contrast, involves right reason’s determination of the suitability or harmony of all factors pertaining to the act. In establishing this, also argue that much of the disparity among contemporary Scotus scholarship on the question of whether Scotus was a divine command theorist or natural law theorist should be directly attributed to a failure to recognize Scotus’s separation of the goodness of an act from the rightness of an act.
6
Stiles, Paula R. « Christian and non-Christian Templar associates in the 12th and 13th century crown of Aragon ». Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13665.
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This thesis seeks to illuminate the nature, extent and complexity of Templar interactions with their associates, particularly non-Christians, women and Mozarabs, by examining these interactions where the most evidence exists for them---northeastern Spain. Evidence for Temple associations with both Christians and non-Christians is strongest and most prolonged here. The overall nature of these interactions was friendlier than expected in a crusading group. In fact, Templars actively competed with the secular Church, nobility and the king in the Crown of Aragon for lordship over non-Christians because non-Christians were a lucrative tax base. Some non-Christians also sought association with the Templars because the Templars were a strong, international group with friendly ties to the Aragonese kings. The Temple could therefore offer protection from other lords against excessive taxation and exploitation, and physical attack. Documentary evidence shows mutually beneficial interactions as the Temple's (and its non-Christian associates') ongoing preference over time and space. Chapter one examines Templar interactions in general, both with associates and non-associates. Chapter two looks at Templar associations in Novillas, the first Templar house founded in the Crown of Aragon. Chapter three deals with the Tortosa and the lower Ebro Valley, which has the most varied surviving Templar documentation in the areas studied. Chapter four deals with Gardeny (in Lleida/Lerida), which has the largest number of surviving documents for all of the areas in the study. Chapter five looks at Monzon and Barcelona, the main Templar houses for Aragon and Catalonia respectively. The last chapter deals with Huesca, the northernmost house in the study.
7
Bolding, Sharon Lynn Dunkel. « When worlds collide : structure and fantastic in selected 12th- and 13th- century French narratives ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0002/NQ27109.pdf.
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McKinstry, Emily. « The Mind of a Medieval Inquisitor : an Analysis of the 1273 Compilatio de Novu Spiritu of Albertus Magnus ». PDXScholar, 2018. https://pdxscholar.library.pdx.edu/open_access_etds/4356.
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The fight against heresy in medieval Europe has fascinated scholars for centuries. Innumerable books, movies, and even video games have been made about this struggle to combat heresy in the Middle Ages. Despite this apparent fascination with the subject, our understanding of medieval heretics and the inquisitors who prosecuted them remains murky. What we do know is that many medieval people lost their lives, while others were punished with imprisonment or excommunication. We also know that many others dedicated their lives to rooting out what they believed was the evil of heresy among the populace. And we know that fear of the spread of heresy was rampant within the later medieval Church. But what constituted heresy? Who were the people accused as heretics? And why were they accused? These are questions that are still debated and discussed within the scholarly community.
As a contribution to the study of heresy, I have chosen to analyze one particular document and its author. This document, the Compilatio de Novu Spiritu, written by Albertus Magnus around 1273, consists of a list of ninety-seven heretical beliefs attributed to heretics in the Swabian Ries. It has been previously studied as marking the beginning of the "Free Spirit" heresy. However, many of the previous assumptions about the heresy of the Free Spirit have been questioned by more recent scholarship, including whether the sect existed at all. Instead, the heresy of the Free Spirit is now generally acknowledged to be closely related to medieval mysticism, and practiced by only a few individuals or possibly small groups. Therefore, the significance of the Compilatio has changed. I will re-examine the document, analyzing it not as a precursor to a later religious movement that preached that souls united with God can act with moral impunity, but as a window into the mind of its inquisitorial author, Albertus Magnus.
The intent of this study is to better understand the thinking of the inquisitors who fought against heresy, focusing particularly on the Compilatio and its author, Albertus Magnus (c.1200 - 1280). The methodology of the study of heresy has elicited significant debate among historians, and these issues need to be addressed prior to an analysis of this document. Therefore, I will discuss the historiography of medieval heresy and address the major disagreements within the field in this introduction. In Chapter 1, I set forth as historical background the religious situation in medieval Europe at the time the Compilatio was written. The medieval Church spent considerable time and resources in the struggle against heresy, so I will also examine the Church's response to heresy in this chapter. In the second chapter, I address how Albertus responded to the statements enumerated in the document and in particular, the manner in which he cites early church heresies. Lastly, in the final chapter, I explore how Albertus Magnus used early church writers such as Augustine and Gregory for substantiation throughout the document. Specifically, I analyze how Augustine, Gregory, and Albertus treat the sin of pride.
9
Lippiatt, Gregory Edward Martin. « Simon V of Montfort : the exercise and aims of independent baronial power at home and on crusade, 1195-1218 ». Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:a07c0df0-232a-48e0-95a3-5d5b2780e042.
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Historians of political development in the High Middle Ages often focus on the late twelfth and early thirteenth centuries as the generations in which monarchy finally triumphed over aristocracy to create a monopoly on governing institutions in western Europe. However, it was precisely in this period that Simon of Montfort emerged from his modest forest lordship in France to conquer a principality stretching from the Pyrenees to the Rhône. A remarkable ascendancy in any period, it is perhaps especially so in its contrast with the accepted historiographical narrative. Nonetheless, Simon has been largely overlooked on his own terms, especially by English historiography. Despite the numerous works over the course of the twentieth and twenty-first centuries devoted to the Albigensian Crusade, only a handful of biographies of Simon have been published, none of which are in English. Furthermore, those French works dedicated to his life have been little more than narrative retellings of the Albigensian Crusade from Simon's perspective, with an introductory chapter or two about his family background, participation in the Fourth Crusade, and life in France. French domination of the historiography has also prevented any deep exploration of Simon's English connexions, chiefly his inheritance of the earldom of Leicester in 1206. The substantial inquest regulating this inheritance awaits publication by David Crouch, but at least forty other acts from Simon's life remain unedited, despite increased interest in the Albigensian Crusade and several having been catalogued for over a century. Though one of the aims of this thesis is to correct the lack of Anglophone attention paid to this seminal figure of the early thirteenth century, a biographical study of Simon has consequences beyond the man himself. The inheritance of his claims to the Midi by the French Crown after his death means that his documents survive in a volume uncharacteristic of a baron of his station. The dedicated narrative history of his career provided by Peter of Vaux-de-Cernay's Hystoria albigensis is likewise the most intimate prose portrait of a comital figure available from the period. Thus Simon's life is perhaps the best recorded of his contemporary peers, offering a rare insight into the priorities and means of a baron's administration of his lands and leadership of a crusade. Moreover, despite the supposed triumph of monarchy during his lifetime, Simon's meteoric career took place largely outside of royal auspices and sought crowned approval for its gains only after the fact. Simon's experience was certainly exceptional, both in itself and in the volume of its narrative and documentary records, but it nevertheless provides a challenge to an uncomplicated or teleological understanding of contemporary politics as effectively national affairs directed by kings. Rather than spend his life in the train of one particular king, as did his contemporaries William the Marshal or William of Barres, Simon's career, in its various geographical manifestations, saw him in the lordship of three different Crowns: France, England, and Aragon. Though his relations with the first of these were almost entirely amicable - if not always harmonious - he was more often in open conflict with the latter two. As a crusader, Simon was also subject to a fourth lord, the pope, for the major events of his career. But even while executing papal mandates, Simon at times came into conflict with the distant will of Rome. However, none of these lords successfully prevented Simon's ascendancy. Angevin and Barcan influence in the Midi was drastically handicapped by the Albigensian Crusade, in the latter case, definitively. And while popes may have disagreed with some particulars of Simon's prosecution of the crusade, he remained their best hope for curbing the threat of heresy. One reason for Simon's success in the face of opposition was his ability to exploit the margins of monarchical authority, retreating from his obligations of fidelity to lord in favour of another, thus presenting himself as a legitimate actor while interfering with the designs of a nominal superior. Such independence, however, required alternative bases for his own power that could not be found in the largely rhetorical refuge offered by a distant overlord. In the absence of support from above, Simon worked to cultivate relationships with his social peers and the lesser French nobility. Notably, however, outside of his immediate family, adherence to his cause more often came from his socially inferior neighbours and those with common spiritual devotions than from his wider kinship network. His extended family, of roughly equivalent social standing to himself, were more interested in following the French king in his campaigns to consolidate royal power than investing deeply in Simon's crusade. However, those with similar ideological concerns or dependent on his success saw in Simon a charismatic and effective leader worthy of their allegiance. For Simon himself, the crusade was animated by the programme of reform advocated by the Cistercians and certain Parisian theologians. His context was permeated by the reformers, especially in his close connexions with the abbey of Vaux-de-Cernay. Concerns about just war, the liberation of the Holy Land, ecclesiastical liberty, sexual morality, and the purgation of heresy espoused by Cistercians and schoolmen were reflected in Simon's career. He was more than a simple cipher for ecclesiastical priorities: his campaigns and government were ambiguous in their attitude toward mercenaries and complicit in the problem of usury. Nevertheless, Simon's crusades to both Syria and the Midi demonstrated a remarkable dedication to building a Christian republic according to the vision of the reformers. But Simon was not always a crusader, and the majority of his career - though not the majority of its records - took place in his ancestral lands in France. Though his time in the shadow of Paris does not offer the same salient examples of baronial independence as his conquest of the Midi, it does provide a crucial glimpse at the ordinary exercise of aristocratic government on a more intimate scale. His forest lordship furnished lessons of administration that would prove relevant to his rule in the Midi, such as the diplomatic projection of authority, the value of seigneurial continuity, the economic benefit of thriving towns, the necessity of an intensively participating chivalric following, and the advantage of wide ecclesiastical patronage. Similarly, Simon's brief seisin and subsequent disseisin of the honor of Leicester demonstrated the fragility of his power when many of these elements were lacking. In addition to abstract lessons of governance, his northern lands also provided the financial backing necessary for at least the initial phases of his crusading career. Thus Simon's lordship in France and England, though not nearly as autonomous as in the Midi, is far from irrelevant to his later manifestations of independence: it rather informs his later government and even made it possible.
10
Williams, James Homer. « The Influence of the Church in Seventeenth-Century Virginia ». W&M ScholarWorks, 1987. https://scholarworks.wm.edu/etd/1539625420.
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Fenwick, Richard David. « The Free Church of England, otherwise called the Reformed Episcopal Church, c.1845 to c.1927 ». Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683131.
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Schmidt, Darren W. « Reviving the past : eighteenth-century evangelical interpretations of church history ». Thesis, St Andrews, 2009. http://hdl.handle.net/10023/829.
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Barnhart, Stephen H. « The nineteenth-century church history professors at Princeton Seminary a study in the Princeton theology's treatment of church history / ». Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Leitch, Gillian Irene. « Community and identity in nineteenth century Montreal : The founding of Saint Patrick's Church ». Thesis, University of Ottawa (Canada), 1999. http://hdl.handle.net/10393/8815.
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In 1817 Montreal's Catholic Church, under the direction of the Seminary of Saint Sulpice, granted English-language services to its Irish congregation. From that time on, the Irish of Montreal enjoyed services separate from the French Canadians. This separation was emphasized with the opening of Saint Patrick's Church in 1847, purpose-built for the Irish Catholics of Montreal. This thirty year period, understudied in relation to the city's Irish population, marks the time when the Irish of Montreal became a community, forging its identity within and without the Catholic Church. This identity was developed outside the Catholic Church through social organizations that attracted the ethnic Irish exclusively, such as the Hibernian Benevolent and Saint Patrick Societies, founded during this period. Cultural celebrations, notably those surrounding Saint Patrick's Day, were occasions where the community could share their traditions and celebrate their Irish heritage. These secular activities were not organized by the Roman Catholic Church in Montreal, but the Church was very involved. The Saint Patrick's Society included the clergy within its executive, while the cathedral of Notre Dame hosted the multi-denominational service held in honour of Saint Patrick. The interaction of the Irish Catholics and the Catholic Church is the primary focus of this thesis, as the community expressed itself within the institution often. (Abstract shortened by UMI.)
15
Frymire, John Marshall. « Pestilence and Reformation : Catholic preaching and a recurring crisis in sixteenth-century Germany ». Diss., The University of Arizona, 2001. http://hdl.handle.net/10150/279789.
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This study examines some of the plague sermons of German Catholic preachers during the sixteenth century, the era of the Reformation. It takes the question, "What was preached?" and applies it to a hitherto neglected genre of sources to investigate how Catholic preachers responded to a recurring, pre-Reformation crisis---plague---and how they interpreted that crisis during an era of revolutionary religious change. Special attention is given to the themes of astrology and the causes of plague, interpretations of epidemic disease in terms of divine wrath, plague prevention and social discipline. By comparing some of the Catholic plague sermons with those of their Protestant counterparts, similarities emerge to reveal a shared "Catholic" tradition, just as differences become apparent that reflect many of the debates between the confessions in sixteenth-century Germany. The theme of Catholic preaching and the German Reformation itself, however, has received little attention in the field, despite the fact that scholars have begun to devote much research and exposition to Protestant sermons during the period. Contrary to common opinion--that Catholics failed to measure up to their evangelical counterparts in the pulpits--this study also sketches some of the contours of Catholic preaching during the first three decades of the Reformation: major preachers, the sources, and some of the themes they emphasized. Conceived as both a thesis and as an outline for further research, it is argued here that the Catholic response from the pulpits was of greater scope and higher quality than has hitherto been assumed.
16
Yates, Paula. « The established church and rural elementary schooling : the Welsh dioceses 1780-1830 ». Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683276.
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Spurr, John. « Anglican apologetic and the Restoration Church ». Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670403.
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Nelson, Eric W. « The king, the Jesuits and the French Church, 1594-1615 ». Thesis, University of Oxford, 1998. http://ora.ox.ac.uk/objects/uuid:78447dd8-1dbb-4a2f-8aee-f964c293faa9.
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This thesis offers a re-examination of the expulsion, return and subsequent integration of the Jesuits into France during the reign of Henry IV and the regency of Marie de Medicis (1594- 1615). Drawing on archival material from Paris, Rome and London, it argues that in order to understand the Society of Jesus's role in seventeenth- and early eighteenth-century France one must understand the circumstances of their return. The critical moment for the Society in France, this study contends, was the promulgation of the Edict of Rouen in 1603, not their expulsion in 1594. The Edict and the royal goodwill which sanctioned it gave the Society a legal standing in France and established a set of conditions which formed the basis for a new Jesuit role in the French church and wider society. Moreover, the Edict of Rouen was more than just an attempt by Henry IV to bring peace to the Catholic church; it was also an important assertion of royal authority in the French church. Indeed, I argue that the return of the Society exclusively through royal clemency or grâce defined an important alliance between the monarchy and the Jesuits which was to be a significant feature of the French church for more than a century. Although numerous historians have already looked at various aspects of this important topic, this thesis is the first to argue that the most important development of this period for our understanding of the Society's position and role in France was the accommodation of the Society by the French church and French royal administrative structures after the king's will was expressed in 1603. It also asserts that it was the reality of compromise not the rhetoric of conflict which should shape our understanding of the Society's integration into France and their role in the French church in the seventeenth century.
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Powell, McNutt Jennifer R. « Church & ; society in eighteenth-century Geneva, 1700-1789 ». Thesis, St Andrews, 2008. http://hdl.handle.net/10023/477.
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Mundill, Robin R. « The Jews in England, 1272-1290 ». Thesis, University of St Andrews, 1988. http://hdl.handle.net/10023/2342.
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Edward I's Jewish policy attempted to curb usury and transform the lives and financial practices of the Jews. Historians have claimed that the policy, which is embodied in the Statutum de Judeismo of 1275, was a failure and resulted in the Expulsion of 1290. Although the Expulsion has received some attention from historians, very little work has been done on Edwardian Jewry as a whole and therefore it has not been possible to discern the exact effect of the Statutum within a general context. The best account and examination of the source material for the Expulsion still remains that of B.L.Abrahams. In the light of his work, the majority of historians have seen the Statute as an end to Jewish moneylending, a curtailing of Jewish livelihoods and an anti-semitic prelude to the Expulsion. It has not, however, always been clear how such historians have reached such conclusions. This thesis re-examines the Statutum de Judeismo and analyses, from the records of over 2000 bonds, the shift in Jewish financial interests that it brought about. In doing so, it highlights the way in which, in Edward's reign, certain Jews tempered their moneylending activities with commercial concerns. The method used to illustrate this change is tripartite. Firstly, Anglo-Jewish society and its relationship with the host community in the late thirteenth century is examined. Secondly, the specific histories of the three Jewish communities of Canterbury, Hereford and Lincoln are scrutinised. Finally, a discussion of Jewish financial practices after 1275 attempts to identify the changes brought about by the Edwardian Experiment.
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Milway, Michael Dean 1957. « The burden and the beast : An oracle of apocalyptic reform in early sixteenth-century Salzburg ». Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/288768.
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This study investigates the relationship between apocalypticism, criticism of the church and ecclesiastical reform at the beginning of the sixteenth century. It focuses on Berthold Purstinger (1465-1543), bishop of Chiemsee (reg. 1508-1526), and forms a commentary on his apocalyptic treatise Onus ecclesiae (1519, 1524, 1531), about a demon-infested world in perilous times. Apocalypticism was more than a theological doctrine about the end of the world. It was a terrifying reality, the vestiges of which appeared in monstrous births, blood-red comets and horrific fires. Historians are only beginning to recognize the significance of apocalyptic thinking in late-medieval and early-modern Europe. This study challenges the assumption that apocalypticism grew deepest on the margins of society among radical sectarians. Purstinger was a conservative theologian and a respected bishop, at home in the heart of the church yet convinced of his place in the last days. Secondly, it shows that Purstinger's idea of reform was different from its late-medieval antecedents. He did not think of reform as the dawning of a "new era" before the end of time, nor as the healthy transformation of Christendom "in head and members." For Purstinger, reform and apocalypse were one an the same. He awaited the return of Christ, who, at the end of time, would reform the militant church as the triumphant church. Thirdly, this dissertation argues that anticlericalism in Purstinger's apocalyptic world was a preparation for reform, not only, as hitherto conceived, a manifestation of discontent that sparked reform efforts in reaction. Purstinger criticized the world because Christ was coming to judge it, and because God directed the faithful during the last days to criticize the abysmal lapse. The watchword admonition on the title-page of Onus ecclesiae is the bellicose statement from Ezekiel: "Go make war ... and start at my sanctuary" (Ezek. 9:5). That is to say, on the eve of the apocalypse, anticlericalism fed in part on God's injunction to the forerunners of Christ. Their criticism was a prelude to judgment--to the reformatio Christi.
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Muir, Elizabeth Gillan 1934. « Petticoats in the pulpit : early nineteenth century methodist women preachers in Upper Canada ». Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39216.
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Women preached and itinerated in different Methodist traditions in the first half of the nineteenth century in Canada. By the middle of the century, many of them had relinquished the pulpit and they soon disappeared. In the United States of America, women preachers also met with resistance, but well before the twentieth century some Methodist women had been ordained. Although many aspects of the Canadian and American contexts were similar, women preachers experienced a somewhat different reception in each country because of the contrasting political climate. Whereas the American Methodist churches reflected the more liberal atmosphere of their country, the Canadian Methodist Episcopal church intentionally adopted the more reactionary stance of the British Wesleyans in order to gain respectability and political advantage. The other Canadian Methodist churches gradually imbibed this conservative atmosphere, and as a result, Canadian women were eventually discouraged from a preaching role. This dissertation recovers the history of a number of nineteenth century Methodist women preaching in Canada, examines their British heritage and the experiences of their American sisters, and suggests reasons for the Canadian devolution.
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Garofalo, Michael. « Quia Emptores, Subinfeudation, and the Decline of Feudalism in Medieval England : Feudalism, it is Your Count that Votes ». Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc1011861/.
Texte intégralRésumé :
The focus of this thesis is threefold. First, Edward I enacted the Statute of Westminster III, Quia Emptores in 1290, at the insistence of his leading barons. Secondly, there were precedents for the king of England doing something against his will. Finally, there were unintended consequences once parliament passed this statute. The passage of the statute effectively outlawed subinfeudation in all fee simple estates. It also detailed how land was able to be transferred from one possessor to another. Prior to this statute being signed into law, a lord owed the King feudal incidences, which are fees or services of various types, paid by each property holder. In some cases, these fees were due in the form of knights and fighting soldiers along with the weapons and armor to support them. The number of these knights owed depended on the amount of land held. Lords in many cases would transfer land to another person and that person would now owe the feudal incidences to his new lord, not the original one. This amount collected by the lord effectively reduced the payments to the original lord. During the early Middle Ages, feudal incidences began to change to a monetary exchange which would be used to purchase outside knights and soldiers. At this time, lords throughout England were losing revenue because of the subinfeudation. The Statute of Quia Emptores stopped subinfeudation and prevented lords from transferring land to another by any method except for subsitution. The statute itself was short but it covered all land in England. I will argue in my thesis that this statute had more to do with the ending of feudalism than any other single event. I will further argue that it was not King Edward I's intention to end feudalism. The ending of feudalism was an unintended consequence of the enactment of his statute in 1290.
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Schuler, Mark T. « Between superstition and skepticism a study of the first-century worldview of the miraculous / ». Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Meldrum, Patricia. « Evangelical Episcopalians in nineteenth-century Scotland ». Thesis, University of Stirling, 2004. http://hdl.handle.net/1893/1943.
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This thesis deals with the theology and development of the Evangelical Episcopalian movement in nineteenth-century Scotland. Such a study facilitates the construction of a detailed doctrinal and social profile of these Churchmen, hitherto unavailable. In the introduction an extensive investigation is provided, identifying individuals within the group and assessing their numerical strength. Chapter 2 shows the locations of Evangelical Episcopalian churches and suggests reasons for their geographical distribution. Chapter 3 investigates some sermons and writings of various clergy and laypersons, highlighting the doctrinal beliefs of Scottish Evangelical Episcopalians and placing them within the spectrum of Evangelical Anglicanism and showing affinities with Scottish Presbyterianism. Chapter 4 concerns the lifestyle of members of the group, covering areas such as marriage, family, leisure and philanthropy. Chapter 5 provides a numerical analysis of the social make-up of various congregations paying particular attention to the success achieved in reaching the working classes. Chapters 6 and 7 examine the issues faced by Scottish Evangelical Episcopalians in an age of increasing Tractarian and Roman Catholic activity. Topics covered include the theology of baptism and the communion service. The contrast between Evangelical belief and that of orthodox Scottish High Churchmen and Virtualists is clarified. Chapter 8 explains the factors contributing to the secession of D. T. K. Drummond from the Scottish Episcopal Church and the formation of the English Episcopal movement. Further disruptions are discussed in Chapter 9. Chapter 10 provides a detailed analysis of the development and eventual fragmentation of English Episcopalianism. Chapter 11 concludes the thesis with an evaluation of the contribution of English Episcopalianism to the history of the Scottish Episcopal Church and the reasons for its emergence. The thesis thus provides a detailed examination of the motives which drove the adherents of this important facet of nineteenth-century British Evangelicalism.
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Palmer, Thomas John. « Jansenism, holy living and the Church of England : historical and comparative perspectives, c. 1640-1700 ». Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:38a685c6-ce86-437d-a651-8e54b88976e9.
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This thesis examines the impact in mid- to later-seventeenth century England of the major contemporary religious controversy in France. The debates associated with this controversy, which revolved around the formal condemnation of a heresy popularly called Jansenism, involved fundamental questions about the doctrine of grace and moral theology, about the life of the Church and the conduct of individual Christians. In providing an analysis of the main themes of the controversy, and an account of instances of English interest, the thesis argues that English Protestant theologians in the process of working out their own views on basic theological questions recognised the relevance of the continental debates. It is further suggested that the theological arguments evolved by the French writers possess some value as a point of comparison for the developing views of English theologians. Where the Jansenists reasserted an Augustinian emphasis on the gratuity of salvation against Catholic theologians who over-valued the powers of human nature, the Anglican writers examined here, arguing against Protestant theologians who denied nature any moral potency, emphasised man's contribution to his own salvation. Both arguments have been seen to contain a corrosive individualism, the former through its preoccupation with the luminous experience of grace, the latter through its tendency to elide grace and moral virtue, and reduce Christianity to the voluntary ethical choices of individuals. These assessments, it is argued here, misrepresent the theologians in question. Nevertheless, their thought did encourage greater individualism and moral autonomy. For both groups, their opponents' theological premises were deficient to the extent that they vitiated morality; and in both cases their responses, centring on the transformation of the inner man by love, privileged the moral responsibility of the individual. Their moral 'rigorism', it is suggested, focusing on the affective experience of conversion, represented in both cases an attempt to provide a sound empirical basis for Christian faith and practice in the fragmented intellectual context of post-reformation Europe.
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Divis, Katherine E. « On hallowed ground : the church architecture of the Indiana gas boom ». Virtual Press, 2005. http://liblink.bsu.edu/uhtbin/catkey/1314221.
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East Central Indiana's Gas Boom began when natural gas was discovered in 1886 and lasted until 1906 when the supply fell too short to meet the demand. The resource brought magnificent wealth to the region, as industries developed in the area and drew thousands of workers. The incredible population growth resulted in a building boom, creating new churches, houses, industrial buildings, and civic buildings. Although the resource ran out and many towns quickly decreased in population, the buildings remained as a testament to the Gas Boom years. Several styles of architecture were popular during this period, and for churches the predominant styles were Gothic Revival and Romanesque Revival. Using a sample of Gothic Revival and Romanesque Revival churches located across the nation as models, this thesis studies the Gas Boom churches of Alexandria, Elwood, and Hartford City to determine if they represented the national trends in church architecture during this period.Department of Architecture
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Bach, Thomas Parnell. « Throne and altar Halle Pietism and the Hohenzollerns. A contribution to the history of church state relations in eighteenth-century Brandenburg-Prussia (Germany) / ». Related electronic resource : Current Research at SU : database of SU dissertations, recent titles available full text, 2005. http://wwwlib.umi.com/cr/syr/main.
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Bennett, Vicki. « The use of Gothic in nineteenth century church architecture of the Ottawa Valley ». Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6669.
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Johnson, Melinda M. « Building Bridges : Church Women United and Social Reform Work Across the Mid-Twentieth Century ». UKnowledge, 2015. http://uknowledge.uky.edu/history_etds/29.
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Church Women United incorporated in December 1941 as an interdenominational and interracial movement of liberal Protestant women committed to social reform. The one hundred organizers represented ten million Protestant women across the United States. They organized with the express purposes of helping to bring peace on Earth and to develop total equality within all humanity.
Church Women United was the bridge between the First and Second Wave of Feminism and the bridge between the Social Gospel and Social Justice Movements. Additionally they connected laterally with numerous social and religious groups across American society. As such, they exemplify the continuity and matrix of reform in American history. Because they worked to promote international peace, develop positive race relations, and advance women’s rights, their campaigns give us a model for how to rectify the social problems of today.
These women used communal prayer, politics, education, and hands-on labor to promote their ideas. They originated in collective prayer and continued this tool, but they added letter writing campaigns, public education forums, and lobbying politicians at all levels including the president to advance their goals. They held massive campaigns to collect needed items for war-torn countries and natural disaster areas as well as acting as counselors to the needy. They raised public awareness of issues facing migrant laborers, inner-city residents, Native Americans, Japanese internment detainees, and then worked hard to ameliorate the worst of these problems. They promoted literacy around the world, as well as new agricultural techniques to address human conditions that were known to lead to political and social unrest.
This dissertation covers the mid-twentieth century while being predominately focused on the years 1941-1968. This study is built upon multiple archives across the United States and oral histories of movement leaders. It is one of the first interdenominational studies focused on the work of women in social reform work. This dissertation enlarges our knowledge of feminism and social reform work.
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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.
Texte intégralRésumé :
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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Forsyth, Graeme Neil. « The Presbyterian interpretation of Scottish history, 1800-1914 ». Thesis, University of Stirling, 2003. http://hdl.handle.net/1893/3412.
Texte intégralRésumé :
The nineteenth century saw the revival and widespread propagation in Scotland of a view of Scottish history that put Presbyterianism at the heart of the nation's identity, and told the story of Scotland's history largely in terms of the church's struggle for religious and constitutional liberty. Key to this development was the Anti-Burgher minister Thomas M'Crie, who, spurred by attacks on Presbyterianism found in eighteenth-century and contemporary historical literature, between the years 1811 and 1819 wrote biographies of John Knox and Andrew Melville and a vindication of the Covenanters. M'Crie generally followed the very hard line found in the Whig- Presbyterian polemical literature that emerged from the struggles of the sixteenth and seventeenth century; he was particularly emphatic in support of the independence of the church from the state within its own sphere. His defence of his subjects embodied a Scottish Whig interpretation of British history, in which British constitutional liberties were prefigured in Scotland and in a considerable part won for the British people by the struggles of Presbyterian Scots during the seventeenth century. M'Crie's work won a huge following among the Scottish reading public, and spawned a revival in Presbyterian historiography which lasted through the century. His influence was considerably enhanced through the affinity felt for his work by the Anti- Intrusionists in the Church of Scotland and their successors in the Free Church (1843- 1900), who were particularly attracted by his uncompromising defence of the spiritual independence of the church. The steady stream of historical works from Free Church ministers and laymen during the lifetime of the church corresponded with a very weak output of academic history, and in consequence the Free Church interpretation was probably the strongest single influence in forming the Scots' picture of their history in the late nineteenth century. Much of this interpretation, - particularly the belief in the particularly Presbyterian nature of the Scottish character and of the British constitution, was accepted by historians of the other main branches of the Presbyterian community, while the most determined opposition to the thesis was found in the work of historians of the Episcopal Church. Although the hold of the Presbyterian interpretation was weakened at the end of the century by factors including the merger of most of the Free Church in 1900 and the increasing appearance from 1900 of secular and sometimes anti-Presbyterian Scottish history, elements of it continued to influence the Scottish national self-image well into the twentieth century.
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MacNeill, Molly. « Church and state : public education and the American religious right ». Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21237.
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In the late 1970's and 1980's, education issues formed a pivotal part of the American religious conservative agenda. The issues of school prayer, textbook content and the teaching of evolution in particular inspired lively debate and committed activism on the part of conservative Protestant leaders and activists. Confronting the behemoth of secular humanism, these leaders sought to win converts and to foment action in the converted through two separate modes of rhetoric: the emotional, which used impassioned arguments, and the intellectual, a more phlegmatic approach used to achieve political ends. Finding their roots in the 1920's, conservative Protestants have placed paramount importance on education issues throughout American history, believing that the United States is a fundamentally Christian nation, founded on a normative Protestant world view, and that American children should be taught according to these principles.
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Li, Brenda W. L. « A critical study of the life of the 13th-century Tibetan monk U rgyan pa Rin chen dpal based on his biographies ». Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:8d5a50c8-55c2-4971-9b18-82e556a7431b.
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U rgyan pa Rin chen dpal (1230-1309) was a great adept of the bKa' brgyud school of Tibetan Buddhism, particularly renowned for his knowledge of the Kālacakra tantra and the unique teaching known as the Approach and Attainment of the Three Vajras (rDo rje gsum gyi bsnyen sgrub), said to have been given to him in his vision by Vajrayoginī (rDo rje rnal 'byor ma) in the Miraculous Land (sprul pa'i zhing) of U rgyan. He was the student of the 2nd Karma pa, who entrusted him with the Black Hat, which he passed to the 3rd Karma pa. He was also a great traveller who journeyed widely across and beyond Tibet. He met Qubilai Khan in the capital of Yuan China and visited sacred Buddhist sites in South India. He has been aptly described by van der Kuijp as "the great Tibetan yogi, thaumaturge, scholar, alchemist, and traveler". Thanks to the availability of a large amount of hitherto unknown materials from eleven biographies, the thesis has put considerable weight on the bibliographical comparison and analysis of the different works in an attempt to establish the possible relationship between them. This is supplemented by summaries of the biographies, to give an overview of the protagonist's life in Part One of the thesis. Part Two consists of a critical study of the different phases and aspects of U rgyan pa's life in the unique historical, political and religious context of each phase, drawing materials from the corpus of biographies and in the light of other primary and secondary sources in Tibetan, Chinese and Western languages. In Chapter I, U rgyan pa's family lineage, childhood and early studies are discussed in order to find out how his innate propensities and early studies are represented as having influenced his character. In Chapter II, the account of U rgyan pa's journey to West Tibet and U rgyan is studied. A sixteen-stanza song in his own words epitomising this journey, supplemented by route maps, will be used as a framework to illustrate and reconstruct his journey to the Land of the Ḍākinīs. In Chapter III, the teachings he received and the subsequent transformation of his character and status, are explored. In Chapter IV, his career as a tantric master, his other pilgrimages and benediction trips, and his conflicts with various religious and political authorities, are examined. The materials will be scrutinised in the hope of separating as far as possible fact from fiction.
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Brand, Jonathan David. « Preserving a Pure Gathering of Saints : A Study of a Seventeenth-Century New England Church ». W&M ScholarWorks, 1995. https://scholarworks.wm.edu/etd/1539625998.
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Harrigle, Gregory George. « Understanding wisdom secretly "Gnostic thought forms" in second century orthodoxy and heresy / ». Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0483.
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Owens, Sarah Elizabeth. « Subversive obedience : Confessional letters by eighteenth century Mexican colonial nuns ». Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284123.
Texte intégralRésumé :
Eighteenth century colonial Mexico hosted a wide number of religious women who put quill to parchment and wrote spiritual letters to their confessors. These texts display impressive subversive rhetorical strategies, five of which are the focal point of this dissertation. The three nuns studied in this dissertation are Sor Maria Coleta de San Jose (?-1775), Sor Sebastiana de la Santisima Trinidad (1709-1757) and Sor Maria Anna de San Ignacio (1695-1756). Chapter one examines the spiritual and literary European foremothers of eighteenth century colonial religious women. This chapter examines the life and letters of Radegund (518-587), Hildegard of Bingen (1098-1179), Catherine of Siena (1347?-1380), and Saint Teresa of Avila (1515-1582). Their writings all demonstrate early signs of subversive rhetoric that can be detected centuries later in the nuns' letters examined in this study. The second chapter is divided into two sections. The first part provides an overview of colonial Mexico with a particular emphasis on Mexican nuns and their letters. The second half of the chapter carves out a viable discursive space for nuns' spiritual letters. This section revises and reinterprets the colonial literary canon from a variety of theoretical perspectives including feminist theory and cultural studies. The last three chapters are each dedicated to one of the three Mexican nuns mentioned above. Their letters are analyzed according to the following rhetorical strategies: (1) the rhetoric of humility, (2) the description of penance, (3) the description of fasting, (4) the retelling of visions with Christ, and (5) the retelling of visions with Saint Teresa or the Virgin Mary. In conclusion, due to their precarious situation as religious women under the ever vigilant eye of a patriarchal and misogynist society, these nuns opted to incorporate these strategies within their spiritual letters. Sor Coleta, Sor Sebastiana and Sor Maria Anna deliberately placed subversive rhetorical strategies within their letters in order to express otherwise controversial or questionable ideas.
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Reeh, Tina Alice Bonne. « The Church of England and Britain's Cold War, 1937-1948 ». Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:2c197863-2037-4cf9-af48-590f5694abea.
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The thesis deals with Britain's early Cold War history and the political history of the Church of England. It mainly uses primary sources, and contributes to our growing understanding of the early Cold War, especially in its cultural/religious elements. It explores how the Church of England dealt with the development of the early Cold War in Britain. It argues that in order to understand better the Church of England's role, an account of its perspective on issues of state modernisation dating back to at least the 1930s is necessary. It was then, during a decade of authoritarianism, and especially at the Oxford Conference of 1937, that the Church' standpoint towards secularisation was established, while the transnational agenda of the ecumenical movement was also adopted and internalized by Church of England. The thesis also examines the agencies which it built and worked with: in particular the British Council of Churches and the World Council of Churches. As the Church is the Established Church, its relationship with specific government agencies, especially the British Foreign Office and the Ministry of Information also became increasingly important. The thesis reveals the Church of England's lack of autonomy in time of crisis and the importance of key individuals for the institutional leadership of the Church. Its ecumenical agenda had played an important role, but this was under pressure after the War, as a Europe-wide Christian community was increasingly challenged by 'Western Union' plans for a Cold War Western, Christian community and bloc. By 1948 the Church had been enrolled in the Cold War between East and West which was apparent in its alignment with British government policies and its withdrawn role in the ecumenical community. The thesis adds to our understanding of the Church of England's relationship to the state in these years, and contributes to the cultural dimension of the early Cold War in Britain.
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Zakarian, David. « The representation of women in early Christian literature : Armenian texts of the fifth century ». Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:8853f6e0-060d-4366-89ab-945584bf2029.
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In recent decades there has been a growing scholarly interest in the representation of women in early Christian texts, with the works of Greek and Latin authors being the primary focus. This dissertation makes an important contribution to the existing scholarship by examining the representation of Armenian women in the fifth-century Christian narratives, which have been instrumental in forging the Christian identity and worldview of the Armenian people. The texts that are discussed here were written exclusively by clerics whose way of thinking was considerably influenced by the religious teachings of the Greek and Syriac Church Fathers. However, as far as the representation of women is concerned, the Greek Fathers' largely misogynistic discourse did not have discernible effect on the Armenian authors. On the contrary, the approach developed in early Christian Armenian literature was congruous with the more liberal way of thinking of the Syriac clerics, with a marked tendency towards empowering women ideologically and providing them with prominent roles in the male-centred society. I argue that such a representation of women was primarily prompted by the ideology of the pre-Christian religion of the Armenians. This research discusses the main historical and cultural factors that prompted a positive depiction of women, and highlights the rhetorical and moralising strategies that the authors deployed to construct an "ideal woman". It further explores the representation of women's agency, experience, discourse, and identity. In particular, women's pivotal role in Armenia's conversion to Christianity and female asceticism in fourth-fifth century Armenia are extensively investigated. It is also argued that women's status in the extended family determined the social spaces they could enter and the extent of power they could exercise. It appears that Iranian matrimonial practice, including polygyny and consanguineous marriages, was common among the Armenian elite, whereas the lower classes mainly practised marriage by bride purchase or abduction. Special attention is devoted to the institution of queenship in Arsacid Armenia and the position of the queen within the framework of power relationships. Finally, this study examines the instances of violence towards women during wars and how the female body was exploited to achieve desirable political goals.
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Hoover, Jesse A. Williams Daniel H. « The contours of Donatism theological and ideological diversity in fourth century North Africa / ». Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5145.
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Burton, David Warren. « Politics, propaganda and public opinion in the reigns of Henry III and Edward I ». Thesis, University of Oxford, 1985. http://ora.ox.ac.uk/objects/uuid:aa0fbc9f-8a03-42f9-8b4d-8137090755be.
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This thesis traces the way in which the growing political consciousness of the English nation in the thirteenth century led the king to pay more attention to public opinion, and considers the arguments he used to justify his policies, and in particular his military undertakings, before a wider public audience. The development of such political propaganda began during Henry Ill's reign. Yet he felt little need to explain his policies until this increasingly unrealistic position was exposed during 1258-65, when the barons made strenuous and successful attempts to exploit public opinion. Edward I probably learnt much from his father's experience, and during his reign took considerable care to explain how his wars were in the interests of the realm. The traditional means of communication and the arguments put across both underwent considerable development as a result. Much of the material for this study is in print. The king's arguments can be established from the writs entered on the chancery rolls, supplemented by the accounts of the chroniclers, while the outline of the barons' arguments in 1258-65 can be established from the same sources. Bishops' registers and the memoranda rolls provide further information towards the end of the century. Throughout an attempt has been made to show how the king's claims and arguments were viewed, which is not particularly easy. The main sources for public opinion, the chronicles, supplemented by political songs, reflect mainly the views of literate churchmen, and the opinions of the laity can be ascertained only indirectly. Yet the picture which emerges is of an increasingly politically conscious nation following the main political events with interest, and able to judge the merits of the king's arguments for itself.
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Chernoff, Graham Thomas. « Building the Reformed Kirk : the cultural use of ecclesiastical buildings in Scotland, 1560-1645 ». Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8176.
Texte intégralRésumé :
This thesis examines the built environment and culture of Scotland between 1560 and 1645 by analysing church buildings erected during the period. The mid-sixteenth century ecclesiastical Reformation and mid-seventeenth-century political and ecclesiastical tumult in Scotland provide brackets that frame the development of this physical aspect of Scottish cultural history. This thesis draws most heavily on architectural and ecclesiastical history, and creates a compound of the two methods. That new compound brings to the forefront of the analysis the people who produced the buildings and for whom the church institution operated. The evidence used reflects this dual approach: examinations of buildings themselves, where they survive, of documentary evidence, and of contemporary and modern maps support the narrative analysis. The thesis is divided into two sections: Context and Process. The Context section cements the place of the cultural contributions made by ecclesiastical buildings to Scottish history by analysing the ecclesiastical historical, theological, and political contexts of buildings. The historical analysis helps explain why, for example, certain places managed to build churches successfully while others took much longer. The creative tension between these on-the-ground institutions and theoretical ideas contributed to Scotland’s ability to produce cultural spaces. The Process section analyses the narratives of individual buildings in several different steps: Preparing, Building, Occupying, and Relating. These steps connected people with the physical entity of a church building. The Preparing chapter shows how many reasons in Scotland there were to initiate a building project. The Building chapter uses financial, design, and work narratives to tease out the intricacies of individual church stories. Occupying and Relating delve into later histories of individual congregations to understand how churches sat within the world about them. Early modern Scottish church building was immensely varied: the position, style, impact, purpose, and success of church buildings were different across the realm. The manner people building and using churches reacted to their environments played no small role in forming habits for future action. Church buildings thus played a role establishing who early modern Scottish people were, what their institutions did, and how their spirituality was lived daily.
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Müller, Horst. « The “Poor of Christ” and their significant impact on setting the scene for the 16th Century Reformation ». Thesis, University of Pretoria, 2020. http://hdl.handle.net/2263/74736.
Texte intégralRésumé :
During the 500th Commemoration of the Reformation in 2017 a huge emphasis was placed on the main Reformation characters of 1517, especially Martin Luther. Those that preceded him were side-lined. Jan Huss was hardly mentioned, although the 600th anniversary of his execution by fire was only two years earlier, in 2015. Valdes of Lyon did not feature at all.
This study shows that this lay person, Valdes, about whom hardly anything is known, had a significant impact on the 16th Century Reformation. This impact is not immediately obvious. The researcher reveals it by looking at the movement that resulted from his conversion in 1174, normally called the Waldenses, but in this study referred to as Poor of Christ, a name that they identified themselves with. The research does not focus on the Romanesque part that later formed the Waldensian Church, but on those living and ministering in the Holy Roman Empire, especially the German region.
Original sources such as papal letters, inquisition reports and reports of eyewitnesses of that time are researched and the information gathered. Through historical contextual analysis and synthesis, the information is brought together to show the impact that the Poor of Christ ultimately had in their own context and beyond.
The researcher shows how the Roman Church, instead of engaging with these lay preachers, tried to silence and eradicate them over a period of 350 years. This action harmed the church itself more than it did the people it was fighting against. The study shows how doctrines and decrees were formulated in reaction to the Poor of Christ, which became major issues in the run-up to the Reformation.
The study shows an important link between the Poor of Christ and the Augustinian Order, that is generally not taken note of, and throws a different light on why the Augustinian Order played such an important role in producing Reformation Theologians.
Further, the research shows how the underground lay movement influenced the thinking in cities and regions in Germany which became the first strongholds of the 16th Century Reformation, and that through their ministry the basics of Solus Christus and sola scriptura where already taught and practised in homes and families for generations prior to 1517.
The researcher argues that Martin Luther and the other prominent Reformers were not the originators of the 16th century Reformation. Unlike Jan Hus a hundred years before, they succeeded because the climate in Europe, and especially Germany, had changed due to the presence and ministry of the Poor of Christ. The real force behind the Reformation were not the theologians, but the lay men and women who for generations shaped Christ- centred values, who, for 350 years prior to 1517 had already been studying and teaching scripture in the local vernacular. This study hopes that the Poor of Christ will become part of main stream Reformation teaching, a place the movement deserves.
The study heightens the historical value of this research by showing how core aspects of the Poor of Christ can help the church today to be resilient and relevant. Their authentic way of living their faith is an example worth following. Church leadership are reminded of the importance of servant leadership, and all theologians are reminded that the real strength of the church lies in the lay people who are not dependent on clergy, but empowered to live and share what they believe.Thesis (PhD)--University of Pretoria, 2020.
Church History and Church Policy
PhD
Unrestricted
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Baker, Joanne. « The House of Guise and the Church, c. 1550-1588 ». Thesis, University of Oxford, 1995. http://ora.ox.ac.uk/objects/uuid:8fdd8fca-6c70-48a9-985c-e6307f22c8f2.
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This thesis explores the relationship between a leading French Catholic family and the Church in the second half of the sixteenth century. This is a socio-cultural study rather than an investigation of the French Church during this period, although some insight into the Church is given. The Church is used to provide a focus for an examination of noble experience. The thesis notes that male and female religious were integral members of the family network. The means by which the dynasty maintained an alternative patrimony in the Church is outlined. Consideration is then given to the resources which high ecclesiastical office brought an individual, both tangible - in the form of economic assets - and more theoretical - access to patronage opportunities and influence, which contributed to an individual's power. The economic resources which benefice tenure brought are examined and their management analysed. Patronage is viewed more as an expression of a noble culture of interacting social networks than as a product of a hierarchical power structure. The position of the Lorraine-Guise Cardinals in relation to the French Church is assessed. Their power within the Church was a result of personal qualities rather than institutional structures. The power which came with tenure is discussed, as is any relationship between ecclesiastical and secular power. A final chapter looks at the experience of women religious. Churchmen and women could contribute in certain ways to family interests, but there is no evidence of large-scale despoliation of the Church through ecclesiastical kin.
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Lup, John R. « A history of the nineteenth century women's issue in the Restoration Movement ». Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Hodge, David Keith. « The role of Philippi in the first Christian century ». Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Orrin, Geoffrey. « Church building and restoration in Victorian Glamorgan, 1837-1901 ». Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683172.
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Roberts, Edward. « Flodoard of Rheims and the tenth century ». Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/4498.
Texte intégralRésumé :
This thesis is a study of the works of the historian Flodoard of Rheims (893/4–966), author of two substantial prose narratives (Annales and Historia Remensis ecclesiae) and an epic verse history (De triumphis Christi). Flodoard is the only major Frankish chronicler of his day, so his accounts of the political history of the West Frankish, Ottonian and Italian kingdoms are of paramount importance to modern scholars. Flodoard's Annales have been considered a reliable and neutral account of contemporary affairs, so historians have been content to mine them for ‘facts' informing wider debates concerning the history of late Carolingian Europe. Additionally, he has been judged a conscientious, source-driven archivist: his Historia Remensis ecclesiae preserves an abundance of otherwise-lost documentary sources which has been used by scholars to illuminate the church of Rheims' illustrious history. However, Flodoard was an actor on the highest political stage. He spent time at royal courts, travelled to Rome, and regularly communicated with the leading political and intellectual figures of his day. He was also deeply enmeshed in the affairs of the powerful archbishopric of Rheims. This study demonstrates that Flodoard's histories are not easily extricated from the context of his own turbulent career. It argues that Flodoard cannot be understood without reference to the vicissitudes of the complex political environment in which he operated. By taking Flodoard on his own terms and situating his historical works in their appropriate political and intellectual contexts, this thesis challenges the conventional way we read Flodoard, asking what kind of information we can reliably interrogate him for, whom his audiences were, why he wrote history at all and whether he is truly representative of his age.
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Green, Jay D. « Church historiographical participation in the early twentieth century revolt against formalism Shirley Jackson Case and socio-historicism / ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Cole, Margaret Wrenn. « Llywelyn ab Iorwerth : the making of a Welsh prince ». Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/2558.
Texte intégralRésumé :
Llywelyn ab Iorwerth (1173-1140) has long been considered one of the leading heroes of Wales. The life and rule of Llywelyn, known as Llywelyn the Great, is explored in detail in this thesis. The grandson of Owain Gwynedd, ruler of North Wales from 1137-1170, Llywelyn grew up during the period of turmoil following Owain’s death. After wresting control of Gwynedd from his rival family members in the latter decade of the 12th century, he proceeded to gain recognition as the foremost representative of Wales on the political stage. Although viewed as a legendary hero in Welsh history, poetry and culture, Llywelyn's route to power is more complex than that. The thesis explores the development of the man from rebel and warlord, to leader and spokesman, to statesman, traces the expansion of his hegemony throughout Wales, and discusses the methods he used to gain and maintain power. Particular attention is paid to his use of family, marriage, allies, rivals and the church to achieve his goals. These insights can be derived from the surviving charters, letters, and other acta of Llywelyn and the Royal Chancery of England, the titles accorded therein, Welsh and English chronicles, as well as, occasionally, Venedotian Poetry. Finally, this thesis seeks to address the limitations on Llywelyn’s successes, in light of succeeding events and concludes with a discussion of Llywelyn’s legendary status in the modern world.