Dissertationen: „Church and state in Bavaria“

1

Sutherland, Samuel S. „Mancipia Dei: Slavery, Servitude, and the Church in Bavaria, 975-1225“. The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu150046157710009.

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2

Davis, Joel. „Rebuilding the soul churches and religion in Bavaria, 1945-1960 /“. Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/4884.

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Thesis (Ph. D.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on September 20, 2007) Vita. Includes bibliographical references.

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3

Niumeitolu, Heneli T. „The State and the Church : the state of the church in Tonga“. Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/2236.

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This dissertation examines the impact of ‘Tongan culture’ as represented by those with power in the Free Wesleyan Church of Tonga (FWC). The word “free” in the name of a church usually denotes the desire to be independent of the State or any other outside control but in this context it was often the contrary. From the outset of the Wesleyan Mission in 1826, the chiefs who embodied and controlled Tonga, welcomed the early European explorers yet with the twin underlying aims of gaining benefits while simultaneously maintaining their supremacy. The dissertation argues that the outcome leaves the FWC in dire need of inculturation, with Gospel challenging ‘Culture.’ Historical and anthropological approaches are used to substantiate this claim. Encouraged by Captain Cook’s report the missionaries arrived and were welcomed by the chiefs. The conversion of the powerful Taufa‘ahau was pivotal to the spread of the Wesleyan Mission yet this marriage of convenience came at a cost because Taufa‘ahau had his own agenda of what a church should be. This study assesses Tongan demeanour prior to the arrival of Europeans and in the early years of settlement, especially the response to Cook in 1773, 74, 77 which set the tone for later interaction. It then looks at how Tongan ways have moulded the FWC since the beginning of the Wesleyan Mission in 1826 by relying on data from archives, interviews, and journals of early explorers and missionaries. This dissertation argues that what is widely accepted as the Tongan way of life, which the FWC represents as the Gospel, is essentially the interest of the elite with power and wealth. From the start the chiefs were not only interested in the Wesleyan Mission for religious but also for political reasons; indeed they made and even still make no such separation. Because of this collusion of the FWC and the state, the FWC is recognized as the supporter of the status quo, its ministers being part of the elite system of social and spiritual control. The ensuing confusion between the church, Christ, and culture leads to a neglect of the poor and marginal and a failure to speak prophetically to the elite.

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4

McCallister, Stephanie. „Remaking the state: education and religious reform in Bavaria under Maximilian IV Joseph, 1796-1808“. Thesis, Kansas State University, 2014. http://hdl.handle.net/2097/18236.

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Master of Arts
Department of History
Brent Maner
During the late eighteenth and early nineteenth centuries, Bavaria embarked on an ambitious program of reform that fundamentally altered the Bavarian state and society. The men responsible for such dramatic changes were Maximilian IV Joseph, the last Elector and first King of Bavaria, and Maximilian Joseph Graf von Montgelas, his closest advisor. Both Max Joseph and Montgelas sought to modernize their government through the removal of feudal remnants and increased participation of the kingdom’s subjects. Reforms in education and religion were central to this endeavor. Education reforms developed the skills necessary for improving society, increasing the state’s prosperity, and instilling a sense of loyalty to the Bavarian king. Religious reforms helped to eliminate prejudice and better integrate the Protestant and Catholic subjects into Bavarian society, particularly in the areas Bavaria gained during the Napoleonic wars. By maintaining a balance between preserving loyalty to the king and increasing participation in the state’s modernization, the Bavarian monarch hoped to reap the benefits of enlightened reform and prevent revolution. Previous histories of reform during the Napoleonic Era have focused on Austria and Prussia but Bavaria deserves attention as well. There is a pendulum-like quality to Bavarian history that swings between reform and reaction. In 1799 when Max IV Joseph and Montgelas came to Munich, reform and self-preservation in the face of the French Revolution and Napoleon, as well as the changing face of the Holy Roman Empire, served as the impetus for reform. Reform in the early nineteenth century allowed the Bavarian bureaucrats to strengthen the power of the king and increase the wealth of the state. Through a careful analysis of the reform edicts, personal papers of Montgelas, and statements from outside commentators, a clearer picture of reform in Bavaria can be pieced together and the true impact of reform during the Napoleonic Period can be seen; reform that made the Bavaria of Max Joseph almost unrecognizable from the Bavaria of his predecessor.

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5

Beech, Diana Jane. „Between defiance and compliance : the Lutheran Landesbischöfe of Hanover, Bavaria and Wûrttemberg in the Third Reich“. Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/240607.

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While much is known about the polarities of the Protestant 'Church Struggle' (Kirchenkampf) in Nazi Germany, comparatively little is understood about the complex and collective dynamic of the Landesbischöfe of the only three 'intact' churches to escape incorporation into the Nazi-dominated Reichskirche. Traditionally, literature on the Kirchenkampf has taken a simplistic 'good-versus-evil' approach to the conflict and, arguably inspired by a moral need to come to terms with the less-than-glorious past of the German Protestant Church, has been unable to locate the Landesbischöfe of the 'intact' churches neatly within the conventional historiographical paradigm. By taking as its subject Landesbischöfe August Marahrens of Hanover, Hans Meiser of Bavaria and Theophil Wurm of Wûrttemberg, this dissertation examines the contribution to the Kirchenkampf of three men, who, to ensure the continued existence of German Protestantism in the Third Reich, were ultimately forced to find ways to respond to National Socialism that lay somewhere between the parameters of defiance and compliance. In order to demonstrate the collective contribution of the Landesbischöfe to maintaining the status of the German Protestant Church amidst heightening Nazi tyranny, this dissertation traces how, with reference to external personal, political and socio-cultural conditions, the bishops moved from a seeming commonality of cause to display increasingly varied responses to the manifestations of both political and ecclesiastical National Socialism. By tracing the development of their moderate but nonetheless disparate positions, this dissertation not only questions the traditional historiographical assumptions that Landesbischöfe Marahrens, Meiser and Wurm failed to resist National Socialism effectively or were, at best, collectively neutral in the conflict, but also seeks to delineate, for the first time, the crucial parts played by each of the Landesbischöfe during three distinct stages of the Kirchenkampf. In devoting each of its three central chapters to a particular phase in the conflict, this dissertation demonstrates how each of the Landesbischöfe in turn steered the 'intact' ensemble through the Third Reich as a modest yet effective force of opposition to Nazi despotism. Seen as a whole, this investigation ultimately demonstrates how, through their respective turns at national Church leadership, Landesbischöfe Marahrens, Meiser and Wurm did not undermine the wider Church resistance effort but, rather, saved the Church from subjugation to Nazism more effectively than would have been possible had they stood alone.

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6

Böttcher, Judith Lena. „Vowed to community or ordained to mission? : aspects of separation and integration in the Lutheran Deaconess Institute, Neuendettelsau, Bavaria“. Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:75ce64eb-5a38-4d36-84d7-c48071df089c.

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This study offers an overdue exploration of the early years of the deaconess community in Neuendettelsau from a gender perspective. Drawing on rich archival material, it focuses on the process of the formation of a distinctive collective identity. Central to this study is the assumption, drawn from the social sciences, that collective identity is a social construction which requires the participation of the whole group through identification and which is consolidated by developing specific rituals, symbols, codes and normative texts, which facilitate integration, and by constructing external boundaries, which separate from the world and wider church. The centrifugal forces which came into play when deaconesses were sent out in isolation were counterbalanced by a communal life which offered forms of participation and identification for the individual members and which consolidated their sense of belonging. The first chapter introduces the methodology. Chapter Two explores the social, cultural and theological context of the foundation of the Deaconess Institute, and offers a brief outline of the institution's historical development. The third chapter offers an in-depth analysis of the initiation ceremony as a rite which both admitted into the community and conferred an ecclesiastical office. Chapter Four analyses formative and normative texts that shed light on the community's norms, values, and expectations. In the fifth chapter, non-literary means of consolidating and affirming the deaconesses' collective identity are explored. This study concludes that the process of the emergence of a specific deaconess culture was pervaded by bourgeois norms, values, patterns of behaviour and notions about gender roles which measured out the women's radius of action and were at times difficult to reconcile with the deaconess profession.

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7

Meyer, Catharine Anna Davis Derek McDaniel Charles A. Corey David Dwyer Marsh Christopher. „Studying the relationship between church and state practical limits of church, state, and society programs in higher education /“. Waco, Tex. : Baylor University, 2005. http://hdl.handle.net/2104/3005.

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8

Harbour, Mark Kelan. „John Owen's doctrine of church and state“. Theological Research Exchange Network (TREN) Access this title online, 1991. http://www.tren.com/search.cfm?p036-0123.

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9

Lauriello, Christopher Lewis. „Church and State in Dante Alighieri's "Monarchia"“. Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104155.

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Thesis advisor: Robert C. Bartlett
This study examines Dante Alighieri's presentation of the relation between Church and State and of their foundations in either the Christian faith or philosophic reason. It seeks to demonstrate how Dante's unmodern acceptance of a teleological understanding of the world and man’s place in it allows him to distinguish the two while also showing how both work together even as they understand differently the role that reason should play in human life. It is because of this distinction that Dante's Monarchia shares in the political principle of “separation” that underlies the secular regimes of the West, thereby making his work immediately accessible to modern-day readers. It is because of the way reason and faith also work together in his political treatise, however, that Dante does not endorse, as readers today would, the further separation of his State from Society. This is because for Dante the very ideas of Church and State not only presuppose the existence of the highest goods of man -namely, that terrestrial good that pertains to man insofar as he is a natural being, and that spiritual good that pertains to man insofar as he is a creature capable of being transfigured by the divine grace of God. They also are intended to embody and publicly promote these two goods. Thus for Dante the Church is meant to help man attain his immortal end, which consists in the supernatural act of seeing God "face to face," while the State is meant to help man attain his mortal end, which consists in grasping philosophic truths. And so it is for these teleological and illiberal reasons that Dante's work remains as inaccessible as it does familiar to readers today. Yet it is by virtue of his refusal to forge our distinctively modern course, and so because of his acceptance of an "outdated" Aristotelian principle of teleology, that Dante's philosophic politics establishes a clearer demarcation between Church and State or reason and faith than modern political philosophies do. His Monarchia is therefore an invaluable guide for all those who wish to acquire a better understanding of the nature and limit of each. This latter claim can prove to be true, however, only if the end of his treatise is understood in light of what many scholars have either ignored or denied in their reading of the Monarchia, and that is Dante’s "Latin Averroism."
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science

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10

McGlinn, Sen. „Church and State : a postmodern political theology“. Los Angeles (Calif.) : Kalimat press, 2005. http://catalogue.bnf.fr/ark:/12148/cb40128368f.

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11

Uzukwu, Elochukwu Eugene. „CHURCH-STATE RELATIONS IN THE EARLY CHURCH AND THE CRISIS FACING THE CHRISTIAN CHURCH IN NIGERIA“. Bulletin of Ecumenical Theology, 1989. http://digital.library.duq.edu/u?/bet,1375.

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12

Maurutto, Paula. „Governing charities church and state in Toronto's catholic archdiocese, 1850-1950 /“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0017/NQ27305.pdf.

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13

Torok, Peter. „Hungarian church-state relationships, a socio-historical analysis“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ50062.pdf.

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14

Parker, Gilbert Alan. „Isaac Backus, the separation of church and state“. Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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15

Grimes, Aisling. „Broadcaster, church and state in Ireland, 1958-1968“. Thesis, University of Westminster, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442732.

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16

Velez, Robert William. „WHEN CHURCH BECOMES STATE: CLERGY AS POLITICAL CANDIDATE“. OpenSIUC, 2017. https://opensiuc.lib.siu.edu/dissertations/1436.

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This dissertation examines the experiences of clergy who have run for elected office. Previous research has examined the political behavior of clergy and why those in other professions have run for office. This dissertation is the first study of clergy who have run for office. I find that most of the interviewees view service in elective office as a civic duty rather than as an opportunity to create a polity that reflects their personal religious convictions. I collected data on 217 clergy who ran for office from 1980 to 2016 and interviewed 17 individuals sampled from that population. Interviews were semi-structured to allow a form of grounded theory approach. Interviews were transcribed, coded and analyzed utilizing qualitative, interpretive methods of researcher memos, continual reflection, and notations on the transcriptions that identified salient themes associated with this group of candidates. First, many subjects described their religious careers as a choice and not a “calling” from God and even more viewed their run for office as a choice. Second, while some clergy were raised in households that involved political discussions, most respondents personal interest in politics was the main motivation to run for office. Third, subjects displayed diverse opinions regarding the ongoing debate in the Untied States regarding the appropriate relationship between church and state. I conclude the dissertation with a discussion of its contribution to the academic literature on religion and politics and candidate emergence.

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17

Geiter, Steffan James. „The Church, State, and Literature of Carolingian France“. Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etd/3076.

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This thesis examines the eighth century rise in power of the Carolingian Church and the Carolingian dynasty through an early promise of religious revival, monarchial revival, and increased Papal power. Such aims gained the Carolingians a powerful in the Church. Aided by Boniface (672-754 AD) and the Church, the Carolingians replaced the Merovingians in Francia. In conjunction with this revival, Church scholars dictated a reformation of kingship in treatises called the Speculum Principum. A king’s position became tremulous when they strayed from these rules, as it betrayed their alliance. Ultimately, Louis the Pious (778-840 AD) faced deposition after they disagreed on his appointments and adherence to the ideologies of the Speculum Principum.

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18

Rudas-Neyra, Sebastian. „The power of majorities and Church-State separation“. Doctoral thesis, Luiss Guido Carli, 2014. http://hdl.handle.net/11385/201003.

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Deliberative Democracy and the Power of Majorities. On Tolerating Majorities. Majoritarian Beliefs and Neo-Republicanism. On Separation and Anticlericalism. Italy and the Principle of (Strict) Church-State Separation.

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19

Woods, Vance E. McDaniel Charles A. „Whitby, Wilfrid, and church-state antagonism in early medieval Britain“. Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5332.

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20

Ozawa-de, Silva Brendan Richard. „The 'Church in socialism' : Protestant Church leaders and the East German State, 1969-1989“. Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273323.

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21

Hilliard, Marie T. „State Catholic conferences a canonical analysis of two constitutions and bylaws /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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22

Holland, Mary Griset. „The British Catholic press and the educational controversy, 1847-1865“. New York : Garland, 1987. http://catalog.hathitrust.org/api/volumes/oclc/16900946.html.

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23

McFall, Stan. „Leading an established church to transition from a state of plateau to healthy growth“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p046-0064.

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24

Szajkowski, B. „Roman Catholic Church-State relations in Poland 1944-1983“. Thesis, Bucks New University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378427.

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25

Foster, Donald. „Public perceptions of the separation of church and state“. [Tampa, Fla] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002636.

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26

Law, Wing Leung. „Church and state relations in contemporary China : a case study of the Wenzhou Catholic Church“. HKBU Institutional Repository, 2010. http://repository.hkbu.edu.hk/etd_ra/1196.

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27

Whiting, Michael Walter. „The Church of England in Australia and state aid for church schools in Canberra, 1956“. Thesis, The University of Sydney, 2020. https://hdl.handle.net/2123/21888.

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This is a study of the discord and friction within the Church of England in Australia in 1956 in relation to the advent of state aid for church schools in Canberra. It asserts that the resulting controversy illustrated a persistent organisational dissonance within the Church of England in Australia at that time. The Commonwealth government’s financial proposal, early in July 1956, to the two Church of England secondary schools and the two Roman Catholic secondary schools in the Australian Capital Territory, by way of a subsidy on the interest on loans for new capital works, was to be the first direct state aid to church schools in Australia in the twentieth century. This study proposes that at the time the Church of England in Australia was a proposed confederation of twenty-five dioceses characterised by a persistent institutional inability to achieve coherence and unity generally. This was despite a recent agreement on a national constitution to achieve autonomy within the Anglican Communion. The state aid controversy brought several key governance questions to the surface. The resolve of the executive decision-makers of the diocese of Canberra and Goulburn to accept the Commonwealth proposal occurred against a church background of a declining adherence, a reducing national presence, and an increasing social and cultural marginalisation. There was, therefore, a growing reliance on church schooling as a means of social engagement for the institutional church. The dissensions, even antagonisms, within the national and the local diocesan church were encouraged by a remnant sectarianism among many Anglicans. At the same time, the actions of the diocese of Canberra and Goulburn highlighted not only its independence within the national church but the exceptionality of Canberra and the disagreements and ambivalence within the Church of England in Australia regarding the national capital.

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28

Laamann, Lars Peter. „Christian heretics in late imperial China : Christian inculturation and state control ; 1720 - 1850 /“. London [u.a.] : Routledge, 2006. http://www.loc.gov/catdir/toc/ecip0611/2006010115.html.

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Teilw. zugl.: Diss.
Defining the research parameters -- Aims and structure -- Our sources : a word of caution -- Geography -- Through inculturation to Chinese Christianity -- Accommodation and inculturation -- Japan's hidden Christians -- The evolution of Chinese Christianity -- Christian missions and popular religious culture -- The philosophical background -- Christianity and the Manchurian elite -- Late imperial Christianity : popular cult or alien creed? -- Filial sons and a world of demons -- Ancestral tablets and auspicious inscriptions -- Interaction with other movements -- Peasant millenarianism and Christian theology -- Guilt, sin, universal harmony -- Healing and black magic -- Death and afterlife -- Materialism and superstition : attitudes towards religious discipline -- Matrimony and filial duty -- Inherited identity in Christian villages -- Itinerant Christians, private religious practice, and the interest of the state -- A protective father : official perceptions of Christian and government -- Action against sectarian movements -- The philosophical basis for anti-heresy campaigns -- The Confucian order and the importance of family ties -- State-sanctioned orthodoxy and heresy -- Christianity as target : a chronology of state action -- The Yongzheng Edict of 1724 -- The Qianlong and Jiaqing reigns (1736-1821) -- The Adeodato Affair and the Persecution of 1805 -- The Persecution of 1811 and its aftermath -- Relaxation of anti-Christian state action during the Daoguang period -- The perplexed official : Christianity as heterodox mystery -- The official description of heresy -- Heretical writings -- Christianity as internal menace -- Between social control and official paranoia -- Poverty and persecution -- The state versus Christian heresy -- Christianity as alien intrusion -- Conclusion : Chinese Christianity and the fear of heresy.

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29

Petkoff, Peter. „The legal framework of religion and the state in Bulgaria : church-state relations (1989-2002)“. Thesis, University of Leeds, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.406269.

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30

Janeczko, Matthew T. „Creating a new moment: The legacy of John Courtney Murray and the future of Catholicism in the public square“. Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:105018.

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31

Quine, Jay A. „An examination of the status of court involvement in church discipline procedures“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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32

Chan, Wa-yan Jonathan. „The politics of identity : exploring christian pedagogy in a protestant school : a case study /“. Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B22706367.

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33

Mogale, Billy. „The two kingdoms doctrine in the context of contemporary South Africa“. Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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34

Acheamong, Fredrick. „Decoupling Church-State Relation in Sweden : A Brief Post-Mortem“. Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12840.

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Five decades’ process of breaking more than four centuries of Church-State ties saw a major break-through at the stroke of the new millennium (the year 2000), with the implementation of legislative reforms aimed at giving the Church of Sweden a greater degree of liberty, while extending greater freedom to other religious communities in Sweden. Almost a decade after this historic legislation most stakeholders claim the impact of the reform has been significant. Indeed the decision to server Church-State ties for whatever purpose or reason, after such a long standing relation between the two, will by all means have implications for the Church that is separated, the State and the so called free churches and other religions in Sweden. Thus, this field study seeks to investigate the resultant impact of delimiting governmental power in the religious domain on the now autonomous church and the implications the separation has had for other “non-state churches” as well as the secularized state government in Sweden almost ten years after the reforms.

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35

MacNeill, Molly. „Church and state, public education and the American religious right“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0026/MQ50542.pdf.

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36

Galloway, Michael L. „The development of separation of church and state in America“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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37

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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38

Rafferty, Oliver Plunkett. „The Church, the State and the Fenian threat, 1861-75“. Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319035.

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39

Chiang, Ming Shun. „Jostling for space : church and state in Singapore since independence“. Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709065.

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40

Weimer, David E. „Protestant Institutionalism: Religion, Literature, and Society After the State Church“. Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493395.

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Even as the Church of England lost ground to political dissent and New England gradually disestablished its state churches early in the nineteenth century, writers on both sides of the debates about church establishments maintained their belief in religion’s role as a moral guide for individuals and the state. “Protestant Institutionalism” argues that writers—from Herman Melville and Harriet Beecher Stowe to George Eliot and Elizabeth Gaskell—imagined through literature the institutions that would produce a religiously sound society as established churches began to lose their authority. Drawing on novels and poems as well as sermons and tracts about how religion might exist apart from the state, I argue that these authors both understood society in terms of institutions and also used their literature to imagine the institutions—such as family, denomination, and nation—that would provide society with a stable foundation. This institutional thinking about society escapes any literary history that accepts Protestant individualism as a given. In fact, although the US and England maintained different relationships between church and state, British authors often looked to US authors for help imagining the society that new forms of religion might produce precisely in terms of these institutions. In the context of disestablishment we can see how the literature of the nineteenth century—and nineteenth-century novels in particular—was about more than the fate of the individual in society. In fact, to different degrees for each author, individual development actually relies on the proper understanding of the individual’s relationship to institutions and the role those institutions play in supporting society
English

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41

Tarrant, Judith. „Church and state in the Diocese of Hereford, 1327-1535“. Master's thesis, Department of History, 1988. http://hdl.handle.net/2123/9036.

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42

Peterson, Paul Silas. „Romans 13:1 in political perspective“. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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43

Freese, John Richard. „A symbolic analysis of state educational policy and reaction in a selected state, 1915-1925“. Diss., The University of Arizona, 1993. http://hdl.handle.net/10150/186216.

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Annotation:

The role of nonpublic schools within American society has often been debated and challenged, yet for over three hundred and fifty years such schools have existed within what is now the United States. A significant portion of these nonpublic schools have been parochial schools operated by Lutheran denominations. Lutheran parochial schools were established by most European Lutheran immigrant groups to the United States, but the majority were established by German immigrants. German Lutheran immigrants to the United States initially established and maintained parochial schools to perpetuate their language, their culture, and their doctrinal standards. During World War I, extraordinary pressures from society and from the state came to bear on German Lutheran parochial schools. This study examined the public opinions and state policies within Nebraska from 1915-1925, as applied to German Lutheran parochial schools. The symbolic approach toward organizations was the analytical frame used for this study.

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44

Younge, Jasmine E. „Separation of church and state: a study of the influence of the catholic church on public policy“. DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2011. http://digitalcommons.auctr.edu/dissertations/209.

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Annotation:

The separation of church and state has been a misinterpreted theme throughout United States history. The Establishment Clause, within the 1St Amendment of the United States Constitution, plants the foundational premise for the separation of church and state. The misinterpretation stems from the uncertainty of the role of the church in governmental affairs, specifically those concerning public policy. The Catholic Church continues to be one of the many dominant entities throughout society in shaping the mindsets and influencing the behaviors of the public in the United States. Therefore, this study seeks to explain and identify the relevance, influence and effect of the Catholic Church in public policy processes as it relates to the separation of church and state. This study used the United States Conference of Catholic Bishops (USCCB) as the sample population, which consists of 174 bishops. The sample population was surveyed in order to identify the influence of the Catholic Church on public policy processes in the United States. Of the sample population, 66 bishops responded to the survey. This study also used original documents for analysis purposes in order to indicate the relevance and effect of the Catholic Church on public policy processes in the United States. Through combination of survey results and document analyses, the findings of this study indicate that the influence of the Catholic Church in public policy processes derives from Catholic Church leadership communication methods throughout society. The study findings also indicate that the relevance and effect of the Catholic Church originate from biblical doctrine driving the participation in the moral shaping of society and public policy processes.

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45

Ragazzi, Maurizio. „Concordats today selected considerations from a canonical perspective /“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0664.

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46

Wilhelm, Peter G. „The influence of the Catholic Church on contemporary Slovenian society and people“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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47

Martine, Michael Thomas. „Readmission to the clerical state after voluntary laicization“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0681.

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48

Salecich, Judith Anne. „Chaplaincy in Queensland state schools : an investigation /“. [St. Lucia, Qld.], 2001. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16214.pdf.

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49

Doria, Luís. „Do Cisma ao Convénio : Estado e Igreja de 1831 a 1848 /“. Lisboa : Impr. de Ciências Sociais, 2001. http://www.gbv.de/dms/sub-hamburg/338077421.pdf.

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50

Pereda, James F. „The selection of bishops in Spain since 1941“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Dissertationen zum Thema „Church and state in Bavaria“

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