Dissertationen: „Christianity“

1

Willey, D. J. P. „Christianity and animals“. Thesis, University of Liverpool, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.355619.

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2

Sitten, Rebecca Mackin. „Framing Christianity: A frame analysis of Fundamentalist Christianity from 2000-2009“. Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3349.

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This qualitative frame analysis examines how print media handles the concept of Fundamentalist Christianity. The researcher examined news reports in four prominent national newspapers over the ten-year period between 2000 and 2009 for references made to Fundamentalist Christianity. The sample is examined on the basis of Mark Silk's "topoi," a term taken from classical rhetoric meaning commonplaces or themes (1995). Silk outlines seven common topoi on which stories about religion are written, and these are utilized as a framework for this present study. While much has been written and researched on how religious groups, Fundamentalist Christians, and Evangelicals use mass media to promote their message to a secular audience, few studies have examined how the secular press frames Fundamentalist Christianity. This study, therefore, fills an existing literature gap by dissecting the portrayal of a demographic that has had a historical and cultural media presence for more than a century.

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3

Allen, S. A. „Benjamin Britten and Christianity“. Thesis, University of Oxford, 2003. http://ora.ox.ac.uk/objects/uuid:2b2e1ae0-2845-46df-96fb-7dc704d11e10.

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It will be demonstrated, in conclusion, that in art as in life, the contingencies Britten imposed upon the Christian element are ultimately displaced by other 'non-Christian' elements related to the Classical paradigm.

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4

Takei, Toru. „Samurai mentality and Christianity“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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5

Murphree, Marshall W. „Christianity and the Shona /“. Oxford : Berg, 2004. http://catalogue.bnf.fr/ark:/12148/cb411003416.

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6

Ashenden, Claire Louise Anne. „Christianity and the primary school : the contribution of anthropology to teaching about Christianity“. Thesis, University of Brighton, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260973.

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7

Neilson, David John. „Christianity in Irian (West Papua)“. University of Sydney, 2000. http://hdl.handle.net/2123/1560.

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8

O'Connor, Joseph A. „Islam and Christianity a dialogue /“. Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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9

Waldau, Paul. „Speciesism in Christianity and Buddhism“. Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390413.

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10

Witmer, Stephen E. „Divine instruction in early Christianity“. Thesis, Tübingen Mohr Siebeck, 2007. http://d-nb.info/988962802/04.

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11

Lei, Xiao-Xiao. „Forgiveness in Confucianism and Christianity“. Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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12

Hicks, Edward. „'Christianity personified' : Perceval and Pittism“. Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:8cb098e1-904a-4ed8-958e-c451b8ccfb22.

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Pittite politics between the premierships of Pitt and Liverpool has been overshadowed by those long eras of government and by the concurrent Napoleonic Wars. This has particularly caused the neglect of one leading Pittite, the prime minister Spencer Perceval, which is especially surprising given recent scholarly interest in the role of religion in politics and in conservative ideas. He is known either as the 'assassinated Prime Minister', or stereotyped as the 'Evangelical Prime Minister'. This thesis contends that Perceval was a significant, if sometimes unusual, figure in Pittite politics in 1807-12, that this era saw important policies pursued in areas such as church reform, and that Perceval is better understood as an 'Anglican Prime Minister' dedicated to upholding the established Church. Recovering Perceval helps us better understand the Pittites in general. He operated amongst a circle of like-minded politicians who supported church reform and opposed Catholic Emancipation. Each chapter duly recovers a topic which demonstrates the continuities between war-time and peace-time Pittite policies, underpinning the thesis's argument that post-1815 policies need to be understood in relation to the war-time experiences and actions of this generation of Pittites. These arguments are advanced through five chapters. The first chapter shows how Perceval's theological beliefs, contemporary descriptions, and his church patronage emphasise his transcendent Anglicanism. The second chapter stresses Perceval's and his coterie's role in strengthening and expanding the established Churches in England and Ireland. The third chapter highlights the twin importance of theological beliefs and the necessity of upholding the established Church in shaping Perceval's attitude towards Catholics, tithes, and nonconformists. The fourth chapter highlights the pragmatic approach the Pittites took to economic questions, and contrasts Perceval with the later 'liberal Tories' Canning and Huskisson. The fifth chapter illuminates Pittite policies that promoted Christianity in India and suppressed the slave trade.

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13

Nwankwo, Lawrence Nchekwube. „FROM POWER CHRISTIANITY TO CHRISTIANITY THAT EMPOWERS: TOWARDS A THEOLOGY OF EMPOWERMENT IN THE NIGERIAN CONTEXT“. Bulletin of Ecumenical Theology, 2004. http://digital.library.duq.edu/u?/bet,2489.

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14

Harkness, Ralph James Cunningham. „Psychotherapy and Christianity : an autoethnographical exploration“. Thesis, University of East Anglia, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405227.

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15

Choi, Sang-Rog. „Abortion issues in Christianity and Buddhism“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ54696.pdf.

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16

Moore, Richard. „Christianity and paganism in Victorian fiction“. Thesis, University of Wales Trinity Saint David, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683121.

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17

Robinson, Michael Collins. „An Impact Study On Afrocentric Christianity“. Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1589226134275341.

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18

Hayes, Andrew David Robin. „Defining Christianity : Justin's contra-Marcionite defence“. Thesis, King's College London (University of London), 2015. http://kclpure.kcl.ac.uk/portal/en/theses/defining-christianity-justins-contramarcionite-defence(3841cd2f-e71f-4a03-9bef-c081c8920c10).html.

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This thesis examines Christian identity in the early second century though the texts of Justin Martyr. It argues that his is a project of defining what it is to be a follower of Jesus and worshiper of God and that in doing so he is making a deliberate but subtle counter claim to Marcion’s theology of Jesus. The thesis argues that Marcion features much more than the few direct instances to him in Justin’s texts and much more than has commonly been recognised. By close examination of the context of Justin’s writing and the topics his spends the most time debating a pattern emerges whose determinate shape looks particularly contra-Marcionite. The first part of the thesis places Justin and Marcion in the context of the time and highlights the significant issues around what constitutes Jewish and Christian identity in the period. This is central to the thesis. Because both of these identities are so unsettled and negotiable in the period a project aiming at clarification and definition of who and what Christians are was particularly pertinent. The success of Marcion in attracting followers with a theological story quite different to what became orthodox Christianity made this task all the more urgent. The main body of the thesis will look closely at Justin’s two major surviving works, the First Apology and the Dialogue with Trypho the Jew, and demonstrate the ways that by reading between the lines the spectre of Marcion can be seen to be a motivating factor of Justin’s address. These two texts are very different to one another and it is notoriously difficult to be sure of the audiences each is addressed to. However this thesis will demonstrate that both in equal measure, though in different ways, clearly form part of a contra-Marcionite project in which Justin seeks to rule Marcion and his followers out of those who are considered by outsiders to be Christians.

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19

Schenzel, Tyler August. „Practical Christianity in an imperfect world“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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20

Kunsman, Bryce Raymond. „Julian the Apostate apart from Christianity /“. Laramie, Wyo. : University of Wyoming, 2008. http://proquest.umi.com/pqdweb?did=1679672961&sid=3&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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21

Zetterholm, Magnus. „The formation of Christianity in Antioch : a social-scientific approach to the separation between Judaism and Christianity /“. London : Routledge, 2003. http://catalogue.bnf.fr/ark:/12148/cb39040379j.

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22

Dacy, Marianne Josephine, und Marianne Josephine Dacy. „The Separation of Early Christianity from Judaism“. University of Sydney. Semitic Studies, 2000. http://hdl.handle.net/2123/837.

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The Separation of Early Christianity from Judaism The moving apart of early Christianity from Judaism was a gradual process of de- judaisation, with separation taking place on several levels. Chapter One looks at the spread of Christianity and the physical moving apart of Jews and Christians by observing the geographical locations of the bishops attending various councils. Chapter Two examines the question of the Jewish-Christians who attempted to be both Jewish and Christian at the same time. In Chapter Three, statements about Jews in the early church councils which reveal judaising practices have been examined. Chapter Four studies the process of juridical separation of Jews from Christians as shown by an examination of the Theodosian Code. The fifth chapter examines the Jewish roots of Christian liturgy and focuses on the element that radically differentiated Christian from Jewish liturgy - its christological focus. Chapter Six speaks of the separation of Sabbath observance from Sunday observance, outlining the struggle to prevent Christians, who were accused of judaising, from celebrating the Sabbath as well as Sunday. Chapter Seven concentrates on the separation of Passover from Easter. While Chapter Eight investigates the development of a distinctly Christian archaeology, the ninth area of separation concerns the subject of Christianity in the rabbinic writings. In the nine areas studied, two pervasive causes of separation have been identified. The first concerns the non-practice of Jewish ritual law, when Christianity became predominantly a religion of non-Jews. Christianity, in order to define itself closed its ranks to Jewish practices. The second cause leading to separation was the messianic movement centred on Jesus, and the growing emphasis on the divinity of Jesus. This was reflected in the developing Christian liturgy, in the christianisation of Passover, the Eucharist and the practice of Sunday over and above the Jewish Sabbath.

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23

Wall, Frederick Sean. „Lessons from the cooperative invasion of Christianity“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq24628.pdf.

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24

Ropi, Ismatu. „Muslim responses to Christianity in modern Indonesia“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0028/MQ50566.pdf.

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25

Moody, Lucinda Kate. „Before and after : the conversion to Christianity /“. Title page, table of contents and abstract only, 2003. http://web4.library.adelaide.edu.au/theses/09ARPS/09arpsm8172.pdf.

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26

Ropi, Ismatu. „Muslim responses to Christianity in modern Indonesia“. Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21260.

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As Indonesian Muslim depictions of Christianity have varied over time, this study is an attempt to provide a brief survey of the Muslim attitudes towards Christianity in modern Indonesia. It will set the stage by first investigating the Muslim depiction of Christianity as found in the seventeenth century works of Nuruddin al-Raniri. It will go on to survey some aspects of Dutch colonial policy concerning Indonesian Islam and will cover Muslim responses to and perceptions of Christian doctrine in the Old Order and New Order periods. Some polemical writings from the two communities produced by such writers as Hendrik Kraemer, F. L. Bakker, A. Hassan, A. Haanie and Hasbullah Bakry will be examined in detail.
This thesis will inquire into the connection between Indonesian Muslims' treatment of Christians, ranging from polemic and suspicion to dialogue and accommodation, and political events which occurred and religio-political policies adopted particularly in the New Order under Soeharto. Furthermore, this thesis will also discuss the works of Mukti Ali and Nurcholish Madjid who in recent years have called for the more objective and positive dialogue leading to practical cooperation between Muslims and Christians in Indonesia.

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27

Duff, Jeremy N. „A reconsideration of pseudepigraphy in early Christianity“. Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287543.

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28

Horn, J. R. „Chivalry and Christianity in Amadis de Gaule“. Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604232.

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Chivalry and Christianity were fundamental to both medieval society and its textual production of romance and epic. However, historical accounts of chivalry often argue that by the sixteenth century the military and social role of the knight had changed, and tournaments and chivalric honours had become mere pageantry. Meanwhile, Christianity was also undergoing upheaval as the Reformation and wars of religion split French society over religious theology and over the service that the knight owed his king or his faith. This thesis studies representations of chivalry and Christianity, and the changing relations between them, in the sixteenth-century French version of Amadis de Gaule, a twenty-one volume best-selling series translated from Spanish and Italian sources. This best-selling romance was produced from 1540 until 1582 in France and attracted many readers and critics. The first three chapters analyse different aspects of chivalry and Christianity. First, the use of clandestine marriage in the series (a practice legislated upon by both Henri II and the Council of Trent) brings out tensions between marriage sanctioned by God and that sanctioned by noble families. Secondly, the use of occult sciences for prophecy, enchantment and divine revelation is typical of medieval romance but suspicious in the age of the witch-crazes. Finally, the knight in the series becomes increasingly well educated (as the contemporary noble was advised to do), but this eloquence can decrease his heroic status, perhaps turning him from a noble ideal inspired by God into a linguistic model for the noblesse de robe. The final chapter is a case study of changing forms of chivalry and Christianity in a single book of the Amadis series. The chapter examines the incorporation of Jacques Amyot’s translation of the Histoire Æthiopique into Book 20 of Amadis. Amyot is fascinated by the in medias res structure of this text and by the narrative tension that it creates. However, his romance is set in a pagan world and its hero is weak. In the adaptation of the same plot in Amadis, by contrast, chivalric and Christian ideals are prominent and the in medias res structure is removed.

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29

Kim, Youngsu. „Indigenising Korean Christianity in the prayer mountain“. Thesis, Lancaster University, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.587538.

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Scholars and Korean Christian pastors have described the prayer mountains mainly from three points of view: by describing the places in detail, by criticising prayer mountains negatively as shamanising Christianity, and by providing statistical data and quantitative analysis. Few studies have explained or examined in depth why Korean Christians go to prayer mountains. This research presents ethnographic explanations and qualitative analysis based on in-depth research conducted in several prayer mountains about this question. This study outlines the relevant theories and the history of prayer mountains, and examines the purposes and consequences of visiting these mountains for Korean Christians. I have stated that prayer mountains are important venues for both indigenous pentecostalism and other Korean Christians to practise their respective religious activities. I also argue that the key function of prayer mountains is for misfortune management, which is regarded by Koreans as one of the most conspicuous features in indigenous shamanism. Therefore, the research highlights that the prayer mountain movement preserves and strengthens traditional religious and cultural features in Korean Christianity. Religious mystical experiences and the different aims in visiting the mountains according to gender are also discussed to support this claim. As a conclusion, the popularity of contemporary prayer mountains is seen to link traditional religious practices and the contemporary needs of Korean Christians.

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30

Staton, Maria S. „Christianity in American Indian plays, 1760s-1850s“. Virtual Press, 2006. http://liblink.bsu.edu/uhtbin/catkey/1364944.

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The main purpose of this study is to prove that the view on the American Indians, as it is presented in the plays, is determined by two dissimilar sets of values: those related to Christianity and those associated with democracy. The Christian ideals of mercy and benevolence are counterbalanced by the democratic values of freedom and patriotism in such a way that secular ideals in many cases supersede the religious ones. To achieve the purpose of the dissertation, I sifted the plays for a list of notions related to Christianity and, using textual evidence, demonstrated that these notions were not confined to particular pieces but systematically appeared in a significant number of plays. This method allowed me to make a claim that the motif of Christianity was one of the leading ones, yet it was systematically set against another major recurrent subject—the values of democracy. I also established the types of clerical characters in the plays and discovered their common characteristic—the ultimate bankruptcy of their ideals. This finding supported the main conclusion of this study: in the plays under discussion, Christianity was presented as no longer the only valid system of beliefs and was strongly contested by the outlook of democracy.I discovered that the motif of Christianity in the American Indian plays reveals itself in three ways: in the superiority of Christian civilization over Indian lifestyle, in the characterization of Indians within the framework of Christian morality, and in the importance of Christian clergy in the plays. None of these three topics, however, gets an unequivocal interpretation. First, the notion of Christian corruption is distinctly manifest. Second, the Indian heroes and heroines demonstrate important civic virtues: desire for freedom and willingness to sacrifice themselves for their land. Third, since the representation of the clerics varies from saintliness to villainy, the only thing they have in common is the impracticability and incredulity of the ideas they preach. More fundamental truths, it is suggested, should be sought outside of Christianity, and the newly found values should be not so much of a "Christian" as of "democratic" quality.
Department of English

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31

Fogle, Lauren French. „Jewish converts to Christianity in medieval London“. Thesis, Royal Holloway, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.430466.

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32

Calvert, Samantha Jane. „Eden's diet : Christianity and vegetarianism 1809-2009“. Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4575/.

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The vegetarian teachings of the Salvation Army, Quakers, the Seventh Day Adventists and other Christian groups have been largely neglected by academics. This study takes a prosopographical approach to the development of modern Christian vegetarianism across a number of Christian vegetarian sects, and some more mainstream traditions, over a period of two centuries. The method allows for important points of similarity and difference to be noted among these groups’ founders and members. This research contributes particularly to radical Christian groups’ place in the vegetarian movement’s modern history. This study demonstrates how and why Christian vegetarianism developed in the nineteenth century and to what extent it influenced the secular vegetarian movement and wider society. It contextualizes nineteenth-century Christian vegetarianism in the wider movement of temperance, and considers why vegetarianism never made inroads into mainstream churches in the way that the temperance movement did. Finally, the study considers the pattern of Christian vegetarianism’s development in four distinct periods (1809-1847, 1848-1889, 1890-1959 and 1960-2009) as well as the many principles and behaviours these sectarian groups shared such as a desire for a return to Eden or the Golden Age, dualism, purity and biblical vegetarianism.

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33

Hill, Emily C. „Christianity and the Development of Eco-Justice“. Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/pomona_theses/142.

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This thesis investigates the role Christian communities in the United States play in eco-justice work. Eco-justice is the recognition that human rights and environmental rights are indivisible. Christianity had a deep impact on Western culture in Europe during the Medieval, Renaissance, and Enlightenment periods. Evangelizing and carrying out God’s will were used repeatedly as justification for the colonial escapades of European powers. The notion of a Covenant with God permeated American culture and influenced the identity of the nation and of American environmentalism. However, Christian communities were also active in resisting the exploitation of people and the Earth. Today, Christian communities and activists bring resources – both material and moral – to the fight for eco-justice, they provide a space for inclusive organizing, and they practice rituals that encourage an active, transformative hope for the world.

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34

Thompson, Vitella A. D. „The transformation of Freetown Christianity, 1960-2000“. Thesis, SOAS, University of London, 2015. http://eprints.soas.ac.uk/20380/.

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The purpose of this study is to investigate the transformation of Freetown Christianity with reference to different religious institutions for the last 40 years. As a prelude to the study, I will look at the religious, socio-economic and political background of the Christian Krio. This background will help us to understand the extent and type of change that have occurred in the last 40 years in the religious scene in Freetown. The thesis discusses the results of a survey on churches which showed that there has been a proliferation of churches during the period under review. The thesis examines the two most populated born-again churches, Jesus is Lord Ministry and Flaming Bible Church with the aim of bringing out their roles and contributions to the change which Freetown has been witnessing. A related interest in this study is the role of religion in the civil war in Sierra Leone (1991-2002). The evidence suggests that Christian institutions displayed a positive response to the civil war by arranging venues for peace talks, providing relief and rehabilitation to displaced people and refugees. The thesis also shows that women have played a significant role in this transformation as founders and leaders of churches, roles which forty years ago were unheard of. The change in Freetown is also assessed by focusing on other religious institutions such as Bible Schools and colleges, deliverance schools and parachurch organisations to see their roles and impact on this change. The conclusions of the study is twofold: (1) there has been a fluid overlapping of religious identities among 'mainline' and Pentecostal (especially the charismatic ones) church members as the former tend to relinquish their membership or affiliation in the latter when they have achieved success in their social, economic, moral or physical problems. These problems are believed to be caused by the 'devil' who could only be attacked by the Pentecostal churches. (2) that increase in the establishment of Bible Schools and deliverance schools played a major role in this change.

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35

Demo, Mary Angasia Ondiaka. „The coming of Christianity into Luhya Land /“. Berlin : Viademica-Verl, 2008. http://d-nb.info/991690397/04.

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36

Phillips, Elizabeth. „Abortion and the ethics of American Christianity“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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37

McGee, Matthew Adams. „Miracles outside of Christianity are they valid /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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38

Camara, Soriba Joseph. „Biblical response to Muslim objections to Christianity“. Online full text .pdf document, available to Fuller patrons only, 1995. http://www.tren.com.

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39

Harrill, James Albert. „The manumission of slaves in early christianity /“. Tübingen : Mohr Siebeck, 1998. http://catalogue.bnf.fr/ark:/12148/cb388891108.

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40

Valleskey, Karl. „Rome and early Christianity perception and prejudice /“. [Gainesville, Fla.] : University of Florida, 2006. http://purl.fcla.edu/fcla/etd/UFE0014377.

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41

Lu, Chu Yi. „The Development of Christianity in Contemporary China“. BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4349.

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The purpose of this research is to study the development of Christianity in contemporary China. It adds to the limited literature that explores how Christianity has developed as the fastest growing religion in China post the Chinese Cultural Revolution. The data derive from semi-structured and focus group interviews with Chinese Christians and field observation notes collected at both official and non-official Christian churches in Beijing. I found an ambivalent attitude toward the development of Christianity across different social levels in China. At the state level, the Chinese government expects Christianity to provide a much-needed stabilizing influence in an increasingly self-centered and materialistic society. At the same time, the government fears that Christianity's increasing power may pose a threat to the Communist regime. Correspondingly, at the community level, Chinese Christians wish to see an increasing Christian influence throughout Chinese society to improve people's quality of life, but many Chinese traditionalists oppose the increased Christian influence that seems to be supplanting traditional Chinese culture. These disagreements do not seem to have seriously impeded the development of Christianity in China today. Applying a pervasive cultural perspective – the lens of Yin-Yang interaction – to the current situation of the Christian churches in China, I find that the Yin traits within Christianity and the Yang traits embedded in the Chinese political ideology are coexisting paradoxical values whose interaction facilitates an acceptance, or at least sanction, of oppositions that have reshaped the social and political landscape of Chinese society and fostered the continuing growth of Christianity in China.

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42

Han, Ki Won. „A comparative analysis of the contemporary Protestants' beliefs and practices in Japan and Korea an ethnographic study from a missiological perspective /“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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43

Flower, Richard Andrew. „Polemic and episcopal authority in fourth-century Christianity“. Thesis, University of Cambridge, 2007. https://www.repository.cam.ac.uk/handle/1810/265486.

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This thesis explores the employment of polemical literature by mid-fourth-century Christian authors as a means of promoting themselves as authoritative and orthodox figures during a period of doctrinal uncertainty. It focuses on the writings of four bishops (Athanasius of Alexandria, Hilary of Poitiers, Lucifer of Cagliari and Epiphanius of Salamis), who are noted for their fierce opposition to heresy, and, in the case of the first three, their vehement attacks on the emperor Constantius II (337-361). These authors chose to draw upon recognisable literary elements and characters - most notably biblical figures and martyrs - in order to present themselves and their enemies as re-enacting canonical struggles from Christian history. These accounts combined the techniques of classical rhetoric and the deployment of paideia in agonistic disputation with an explicitly Christian canon of reference material and system of values. Th.is thesis therefore considers the representation of the authors' political and theological opponents, in order to show that when these men attacked 'heresy', they often did so in order to defend themselves from the same charge, rather than writing from a secure position of power. When doing so, they also sought to create for themselves positions as authoritative commentators on theology and practice. The first chapter discusses the literary antecedents, both classical and Christian, for the attacks directed against Constantius II, together with the social role of ceremonial, panegyric and invective in the Roman empire; the second chapter examines the Christian construction of an image of the emperor Constantius II as the archetypal tyrant and persecutor; the third argues that these writers laid claim to charismatic authority by presenting themselves as the heirs of the martyrs; the fourth continues the theme of scriptural re-enactment by examining its wider use in the literary construction of theological disputes as replaying biblical events or fulfilling prophecies; the fifth continues the theme of heretical genealogies by exploring the emergence of quasi-scientific classification systems for heterodox belief, particularly in the encyclopaedic Panarion of Epiphanius. This final chapter therefore also examines tl1e growth of heresiology and argues that this author sought to protect himself and his theological ideas by anathematising his opponents and promoting 11in1self as an expert on discovering and destroying heresy. By bringing together this group of distinct, but linked, claims to authority, this thesis contributes to the growing sense of the fourth century as a time of both uncertainty and innovation within Christianity, during which a series of doctrinal and institutional challenges resulted in a wide range of new forms of literary response.

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44

Cothran, Martin. „Reason and imagination G.K. Chesterton's case for Christianity /“. Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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45

Pasini, Davide, und Jue Wang. „Leadership in the history of buddhism and christianity“. Thesis, Linnéuniversitetet, Institutionen för ekonomistyrning och logistik (ELO), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-27245.

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46

Attar, Karen. „Treachery and Christianity : two themes in the RiddarasoÌˆgur“. Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.318323.

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47

McGrath, Francis J. „Newman on Revelation and its existence outside Christianity“. Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253826.

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48

Harrison, Alwyn Richard. „Andalusi Christianity : the survival of indigenous Christian communities“. Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/113993.

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This thesis comprises an attempt to re-evaluate the experience and the survival of the indigenous Christian population of al-Andalus. It is a response to two problematic aspects of the historiography, whose authority has only recently begun to be questioned: first, the inordinate focus upon the polemical and problematic mid-ninth-century Cordoban hagiography and apologetic of Eulogius and Paul Albar, whose prejudiced vision has not only been accepted as a source of social history, but also projected onto all Andalusī Christianity to support the second – the assertion that conversion happened early and en masse, and led to their eradication in the early twelfth century. Eulogius and Albar’s account of a Córdoba oppressed and Christians persecuted (a trope herein dubbed the ecclesia destituta) has dominated thinking about the indigenous Christians of al-Andalus, due to its championing by Catholic historians since the texts’ rediscovery and publication in 1574, and by nineteenth-century Spanish nationalists to whose ideological and patriotic purposes it was amenable. The Cordobans’ account is here re-evaluated as regards its value as a historical artefact and its internal problems are outlined. The discrepancies between the picture created by Eulogius and Albar and that of other contemporary reports, and the problematic hagiography, are then explained to some degree by the literary models Eulogius had at his disposal – of primary interest are the classical pagan poetics of Vergil, Horace and Juvenal and the late antique theology of Augustine. Albar’s famous despair at the Arabisation of the Christian youth has, in conjunction with Eulogius’ ecclesia destituta and the relative scarcity of documentary evidence for the Christians of Andalusī territory, formed the crux of assumptions regarding the speed and extent of Arabisation and conversion. In reassessing Richard Bulliet’s ‘curve of conversion’, which seemed on a faulty reading to prove these assumptions, the second part of the thesis seeks to argue that profound Arabisation did not impact until a century later than is thought and resulted not in assimilative decline but in a late cultural flowering, and show the long, and in many places unbroken, survival of indigenous Christian communities in al-Andalus to the early fifteenth century.

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49

Charlton, Sarah Louise. „The creation of families : Christianity and contemporary adoption“. Thesis, Durham University, 2009. http://etheses.dur.ac.uk/64/.

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This thesis is a theological and practical reflection on the practice of adoption in contemporary Britain, as it affects Christian adoption agencies, Christian social workers, Christian parents and adopted children. The first three chapters set the background context to the research by examining the history, theology, legal and sociological context. This enables the contemporary situation to be established, particularly the potential for tension between the thinking of many Christians about constructing adoptive families and the open, liberal stance of the state and Local Authorities. This tension was heightened with the passing of the Adoption and Children Act 2002 that drew attention to radically different viewpoints within adoption work. The theological reflection methods employed were the pastoral cycle and canonical narrative, both of which were subordinate to an overall theology of engagement that enabled the interface between the Christian and non-Christian work in adoption to be investigated. The methodological approaches taken enabled quantitative and qualitative material to be combined. Three surveys were distributed: two to Christian groups, agencies and parents, involved in adoption work and one to adoption social workers. Secondly, telephone interviews were conducted. Data was also collected from a wide range of Internet websites. Fourthly, data was gathered from literature distributed by adoption agencies. A chapter (4) on Christian Adoption Agencies develops a theoretical agency that relates to the Church and the contemporary adoption system. Differences between historically different denominational emphases in adoption work and the present day reality is described. It continues to be possible for Christian adoption agencies to be relevant and specialised in this work. Central to all adoption work is the child: their future stability and happiness. This is examined by focussing upon the impact of the Christian faith on the potential for healing and wholeness for an adopted child (chapter 5). Three specific aspects of life are explored: an adopted child’s spirituality, identity and nurture. This discussion naturally leads into a further discussion about prospective and actual adoptive parents: the manner in which the Christian faith has a bearing upon adoption before, during and after the adoption of a child (chapter 6). Finally, Christian people within and without adoption work have been challenged about the nature of the family in the adoptive context. ‘Families’ that are accepted by the general population can be tolerated by some Christians yet discredited by others. The question is asked whether newly created adoptive families can have forms that are radically different from traditional patterns (chapter 7). This thesis concludes that Christians are making a contribution to adoption work that could be said to be distinctive. This said the Church should work to promote adoption of children with more confidence and debate less about adopters. This is a bold and contentious statement yet I contend that adoption could and should be a characterising motif of Christian family life.

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50

Topping, Simon. „Che Guevara and revolutionary Christianity in Latin America“. Thesis, University of Sheffield, 2004. http://etheses.whiterose.ac.uk/3552/.

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The thesis, firstly, examines the degree to which revolutionary Christianity in Latin America was influenced by Che Guevara and, secondly, seeks to identify aims and objectives shared by Che Guevara and revolutionary Christianity in Latin America. The four expressions of revolutionary Christianity studied in the thesis are: Camilo Torres in Colombia, "The Movement of Priests for the Third World" in Argentina, "Christians for Socialism" in Chile, and revolutionary Christianity during the Sandinista revolution in Nicaragua. These groups and individuals cover the period of the emergence and development of revolutionary Christianity in Latin America from the mid 1960s to the mid 1980s. The research has identified three key points of influence, three shared aims and three shared objectives. I argue that Guevara was influential (1) as a revolutionary icon, (2) as one who legitimised Christian participation in revolutionary struggle and (3) as one whose concept of the "new man" was used and developed by some Christian revolutionary thinkers. The three shared aims are identified as (1) socialist/communist society, (2) national liberation and (3) the emergence of the "new man". The three shared objectives are identified as (1) revolutionary unity, (2) taking power and (3) conscientisation. The thesis concludes with a summary of the research findings and an examination of Guevara's "new man" alongside the Christian concept of the "new being in Christ". The thesis proposes a synthesis of Guevara's "new man" with the "new being in Christ" by means of the establishment of small scale Christian co- operatives.

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