Dissertationen zum Thema „Religious centers“
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Li, Ruiqian. „Muddled Loyalty: A Study of Islamic Centers in Boston Area“. Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108026.
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Thesis advisor: Peter SkerryThis thesis is a further study of Peter Skerry’s 2011 article, “the Muslim-American Muddle,” in which he argues that not only non-Muslim Americans are worrying about Muslims’ loyalty issue due to the fear of radical Islamism and terrorism, but also Muslims are confused. My basic argument is that Muslims are still suffering from their muddled loyalty. It is not because they are disloyal but because, in light of Grodzins, their organizations guide them in different directions which are not always en route to national loyalty as non-Muslims expect. Inspired by Morton Grodzins’s theory on social structure and national loyalty in liberal democracies and James Q. Wilson’s insightful study on political organizations, this research has sought to understand the Muslim muddle with an in-depth inquiry and examination on one of the most common and important Islamic organizations—Islamic centers and mosques with an ethnographical method. The evidence of this thesis was collected between April 2016 and December 2017. In fact, I almost visited every mosque in Massachusetts. However, I was not always lucky to build strong connections with many centers for various reasons. In this thesis, I only select those mosques that I had visited more than three times. And I try my best to interview as many leaders as possible. I also manage to keep a geographical and sectarian balance in my sample. I hope to cover all types of mosques in Boston area. My findings are interesting, though of course often confusing and may contradicting with each other but I am duty-bound to report them even if it may had negative impact on the generalization power of my argument. I find that Islamic centers have different goals and offer different incentives to overcome collective actions problems. Both solidarity and political engagement are valued by Islamic centers in general, but individual organizations have different preferences which are results of divergent immigrant experiences. So the organizational aspect of Muslims community is fragmented. However, the increasing external political pressure in the post 9/11 period did not overcome the problem but aggravated it by simply empowering purposive mosques like ISBCC in public sphere
Thesis (MA) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Wong, Wing-fat. „The spiritual path for Buddhists“. Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B31987357.
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Wong, Wing-fat, und 黃榮發. „The spiritual path for Buddhists“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31987357.
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Wissenbach, Maria Cristina Cortez. „Ritos de Magia e Sobrevivência. Sociabilidades e Práticas Mágico-Religiosas no Brasil (1890/1940)“. Universidade de São Paulo, 1997. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-02082012-122254/.
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Ritos de magia e sobrevivência tem como tema central as manifestações mágico-religiosas em seus nexos com a história social do Brasil e de São Paulo dos últimos anos do século XIX às primeiras décadas do século XX. A temática foi sugerida inicialmente pelo nosso trabalho de mestrado e pela documentação criminal da segunda metade do século XIX que chamou a atenção para a importância de uma religiosidade difusa, no geral oriunda das crenças afro-brasileiras, no processo de luta contra a reificação pretendida pelo regime da dominação escravista e por seus efeitos no pós-Abolição. Impregnada na organização do dia-a-dia das populações urbanas e rurais, muitas delas oriundas da condição escrava, manifesta na ação de curandeiros, feiticeiros, pitonisas e benzedeiras, insinuou a força de uma sensibilidade religiosa que se transformava muitas vezes em componente essencial de processos cognitivos e de uma concepção de mundo capaz de fornecer os referenciais para que tais grupos pudessem pensar a sua condição social e se compatibilizar com a sociedade mais ampla. De outra parte, nos quadros das transformações que se operavam no período, não se tratava de uma simples permanência de ritos e crenças, em continuidade com as tradições do catolicismo popular e dos ritos afro-brasileiros, mas de um processo de acentuada revivescência das mais variadas correntes de pensamento mágico e místico, denotando em outros termos os ritmos e as direções dos processos históricos em curso. A história da cidade nessa época, marcada pelo crescimento espantoso do número de habitantes, vinha inscrita também no alastramento das vertentes do pensamento espiritualista: a difusão do espiritismo, as teorias e práticas relacionadas ao magnetismo animal, a ciência do ocultismo, a quiromancia e a cartomancia mesclavam-se às tradições existentes e acabavam por moldar práticas e figuras multifacetadas. Além disso, aludiam ao clima de insegurança social, à mobilidade de contingentes populacionais imigrantes, migrantes e negros, às oscilações implícitas nos processos históricos em curso e, indiretamente, ofereciam um quadro revelador do custo social da urbanização e da modernização. Emprestando os termos de Oswaldo Xidieh (1944), senhores e senhoras em idade provecta, negras velhas e macumbeiros, parteiras e carolas, curandeiros e benzedeiras, rezadores e tiradores de cobra, capelães e cozinheiras, amas-secas e mumbavas, crias e cantadores, folientos do Divino, penitentes andarilhos e beatas são os sujeitos desse estudo.This thesis, Ritos de magia e sobrevivência, is focused on magical-religious manifestations in its links with Social History of Brazil and São Paulo in the last years of the nineteenth century to the early decades of the twentieth century. The theme was originally suggested by our previous research based on criminal documentation of the second half of the nineteenth century that drew attention to the importance of a diffuse religiosity, in general originated from the African-Brazilian beliefs, in the struggle against reification intended by slavery and their effects on post-Abolition. Steeped in the organization of everyday life of urban and rural populations, many of them coming from the slave condition, manifested in the action of healers, shamans, and pythoness, the strength of a religious sensibility became an essential component of cognitive processes and a conception of the world able to provide references for such groups could think about their social status and be compatible with the wider society. On the other hand, in the frames of transformations operated in this period, in continuity with the traditions of popular Catholicism and African-Brazilians rites, in a stead process of revival of the most various currents of mystical thought and magic, the religious dimension denote in other terms the historical process in progress. São Paulo´ History at this time, marked by phenomenal growth in the number of inhabitants, was also marked by the spread of spiritual strands of thought: the diffusion of spiritualism, the theories and practices related to Animal Magnetism, the Occultism, the Cartomancy mixed with ancient traditions and practices and ultimately shape different figures. Moreover, allude to the climate of social insecurity, the mobility of population groups of immigrants, migrants and blacks population, and also fluctuations implicit in ongoing historical processes, reveal indirectly the social cost of urbanization and modernization. Borrowing the terms of Oswaldo Xidieh (1944), \"lords and ladies in ripe age, old black and macumbeiros, pious and midwives, healers and faith healers, chanters, chaplains and cooks, nannies and mumbavas, and young singers , folientos the Divine, wanderers and penitents butts \"are the subjects of this study.
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Andrade, Lidiane Mota de. „Tempos de difusão da igreja católica na formação de territórios religiosos na Região Centro-Oeste“. Universidade do Estado do Rio de Janeiro, 2008. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=1448.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorEm Human Territoriality. Its theory and History (1986), Sack reconhece a Igreja Católica como uma importante instituição religiosa, cultural, política e econômica, com atuação mundial. Deste modo, a análise de suas intervenções sobre o espaço geográfico torna-se premente no estudo desenvolvido, destaca-se, em especial, a atuação católica na constituição de seus territórios religiosos na região Centro-Oeste brasileira. A partir do momento que analisamos a Instituição Católica como um agente modelador do espaço, permeado por estratégias e práticas, e influenciado por lógicas locacionais próprias, abrem-se caminhos para o desenvolvimento dos conceitos de território religioso e territorialidade religiosa, entendidos como conseqüências da atuação racional do sagrado. A discussão por ora proposta tangencia à formação de seus territórios religiosos, entendidos como as unidades administrativas regionais, as dioceses, que constituem um importante meio de aplicação das discussões teórico-metodológicas desenvolvidas. O trabalho que segue visa analisar os conceitos supracitados promovendo uma interface com a atuação da Instituição na constituição de seus territórios resultantes de seu grau de intencionalidade, variando, assim, na escala espaço-tempo. Deste modo, cabe pensar que a Instituição Católica estabelece uma gestão de seus territórios constituindo um poderoso meio de organização de seu espaço, viabilizando a sua criação e seu controle. A proposta do trabalho que segue é apresentar, influenciada pelas análises teóricoconceituais, o processo de difusão dos territórios religiosos que permeiam a criação das dioceses brasileiras, em especial no objeto de estudo destacado contribuindo para imposição de um padrão territorial-religioso visando à hegemonia, à manutenção e à expansão de seus territórios.
In Human Territoriality. Its theory and History (1986), Sack recognizes the Catholic Church as an important religious, cultural institution, economic politics and, with world-wide performance. In this way, the analysis of the interventions of the same one on the geographic space becomes pressing in the developed study is distinguished, in special, the catholic performance in the constitution of its religious territories in the Brazilian region Center-West. From the moment that we analyze the Catholic Institution as an agent modeler of the space, influenced by practical strategies and proper location logics, ways for the development of the concepts of religious territory and religious territoriality, understood as consequences of the rational performance of the sacred one. The work that follows aims at to analyze the abovementioned concepts promoting an interface with the performance of the Institution in the constitution of its resultant territories, varying, thus, in the scale space-time. In this way, it fits to think that the Catholic Institution half establishes a management of its territories constituting powerful of organization of its space, making possible creation and the control of the same. The proposal of the work that follows is to present, influenced for the theoreticianconceptual analyses, the process of diffusion of the religious territories, the creation of the Brazilian dioceses, in special in the object of detached study contributing for imposition of a territorial-religious standard aiming at the hegemony, the maintenance and the expansion of its territories.
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Jonušauskytė, Reda. „PASAULIETINIŲ IR RELIGINIŲ NEVYRIAUSYBINIŲ ORGANIZACIJŲ VEIKLOS YPATYBĖS, PADEDANT SPRĘSTI PRADINUKŲ SOCIALINES PROBLEMAS“. Master's thesis, Lithuanian Academic Libraries Network (LABT), 2010. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2010~D_20100903_124612-44688.
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Darbe yra atliekama teorinė pasaulietinių ir religinių nevyriausybinių organizacijų veiklos ypatybių , padedant spręsti pradinukų socialines problemas, analizė.
Iškeltos hipotezės:
1. Pasaulietinės ir religinės NVO taiko panašius veiklos metodus padėti pradinukams (Nulinė hipotezė).
2. Religinių ir pasaulietinių NVO darbe su vaikais ir tėvais dar nėra plačiai taikomi socialinio dalyvavimo ir partnerystės principai.
3. Mokyklų pedagogai turi įvairias nuostatas ir lūkesčius dėl NVO dienos centrų. Šie lūkesčiai priklauso nuo NVO vykdomos veiklos (Alternatyvioji hipotezė).
Anketinės apklausos metodu buvo atliktas tyrimas, kurio tikslas - ištirti pasaulietinių ir religinių nevyriausybinių organizacijų veiklos ypatybes, padedant spręsti pradinukų socialines problemas. Atlikta statistinė (aprašomoji vidurkių; neparametrinė; vienafaktorinė dispersinė; koreliacinė bei regresinė) surinktų duomenų analizės.
Empirinėje dalyje nagrinėjamas darbas su vaikais socialinio dalyvavimo aspektu, apimantis: darbą su tėvais (Partnerystės modelis), tarpininkavimą, partnerystę su institucijomis , vertybių laikymąsi NVO dienos centruose.
Svarbiausios empirinio tyrimo išvados:
1. Tyrimas parodė, kad stengiamasi taikyti vaikų socialinio dalyvavimo principus NVO; į NVO gyvenimą stengiamasi įtraukti ir tėvus, tačiau tam ne visada pakanka tėvų motyvacijos ar NVO surandamų būdų tai motyvacijai kelti. Taigi hipotezė apie socialinį dalyvavimą ir partnerystę NVO iš dalies pasitvirtino.
2... [toliau žr. visą tekstą]The analysis of theoretical world and religious non-governmental organizations peculiarities of activity starting to solve infants' problems has been done in the work. The hypothesis has been enthroned: 1. World NGO and religious NGO apply similar methods of activity to help infants (Zero hypothesis). 2. In religious and world NGO work with children and parents social participation and partnership’s principles. 3. Schools pedagogues have various attitudes and expectations to NGO day centers which depend on NGO work activity (Alternative hypothesis). According to the questionnaire method, the research has been done and the aim of this research – to investigate peculiarities of world and religious non-governmental organizations which would help to solve infants’ problems. Statistical data analysis (describing averages’, non-parametrical analysis, one factor dispersive analysis, correlation and regression analysis) has been done. 47 NGO day centers workers, children's parents and 79 pedagogues who are working with infants from Lithuania have participated in the research. The work with infants in social aspect, work with parents (Partnership model), intermediation, partnership with institutions, pursuance of values in NGO day centers are analyzing in the empirical part. The most important conclusions of the empirical research are: 1. The research showed that there is trying to apply children's social participation principles in NGO, to involve parents in the life of NGO... [to full text]
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Faigin, Carol Ann. „Seeking Your Center: Assessing a Computer-Based Psychoeducational Intervention for Spiritual Struggles in College Freshmen“. Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1277013442.
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Amit, Amos. „International religious and peace Center in Miguel Bombarda Hospital Lisbon“. Master's thesis, Universidade de Lisboa. Faculdade de Arquitetura, 2016. http://hdl.handle.net/10400.5/13561.
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Dissertação de Mestrado Integrado em Arquitetura, com a especialização em Arquitetura, apresentada na Faculdade de Arquitetura da Universidade de Lisboa para obtenção do grau de Mestre.ABSTRACT: The old convent site of MBH located related in the center of Lisbon city. This place is the nucleus point, from an Urbanistic point of view, of the city and from there we can connect all other regions of Lisbon, meaning from there we can send “Octopus arms” as to Baixa, Bairro Alto, Saldanha, S. Joao, Beato and more. Today this important location is closed and isolated by a wall. In spite, it is in the city center and we are passing through it frequently, almost nobody is going there or passing through this place, just as a middle age fortress. We don’t even pay attention on how uncomfortable and damaged this isolated and closed location surrounded by walls does to Lisbon city by opening her “borders” and becoming big modern integrative metropole. Another problem we are dealing with is the entrance to Miguel Bombard area, climbing there through all the small streets until the entrance is an interesting experience for us. But the main and “only” entrance is from the south part of the convent, which keeps the other parts of the city isolated without any access to north or east. In fact, we do have other two accesses but they are not active, one is from the East side, R. Gomes Freire, have stairs inside the wall, which with R. Donna Estefania is important junction to the right side of the hills, means right side from Av. Liberdade. Probably this Gog and Magog war is important to create new order for better world, new borders, new and better priorities as Ecological problem we have to solve before we have no earth to fight for, or Global warming, science and education. New society which each one follow his own belief while others respect him and let him live according to his belief, when no one is trying to force you or brainwash others to follow him in the name of God or any other idea. A society when following your religious is something you do on your extra time, kind of a hobby and not the main reason of living and life. Having the 3 majority religious under one roof can be a good starting point to avoid Gog and Magog war, it will an opportunity to see what others are doing and at the end to see that we are all care and want and wish for the same things and values. We all want being respected, to love and be loved, to live with dignity, to bring food to our family and more and above all to see that we all pray to the same “God” to the same idea and sharing the same belief and hope. According to Urbanism point of view, we need to find a solution how to open the walls, to create an access to MB inside and outside, how to integrate MB which located in the city center with other part of city and make it growing and wanted and popular area for citizens, to making them want to pass by, visit, living in MB site and surround it to make it an organic integrate location or even I might say new vibrant neighborhood in Lisbon between the 2 main hills but on the other hand in the existences building to keep the tradition and the history but will transfer it functional living area by doing residential dormitories for students from all over the world, Bio food market, to keep the tradition and the beauty of MB as historical and architectural part of the city. The project should integrate between the old and new part of Lisbon. Such a project could be the beginning of SOHO of Lisbon, The nucleus point of the city. When we are checking the radius of the area in relative to the all-city we can city how central it is. I want the Project to be “outside the wall” by preserve the convent morphology, the existence buildings and the walls but on the other hand open it to public, to make it direct path with other parts of the city. International religious center will bring new people to the area from all over the world. There will be research department, events, conferences and the area will open their walls, gates, to the citizens of Portugal.
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Roberts, Dunstan Clement David. „Readers' annotations in sixteenth-century religious books“. Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610579.
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Ball, Roger. „Healthy marriage initiative| A community centered religious educational analysis“. Thesis, Fordham University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10113659.
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This research looks at HMI through the context of marriage and family life of Pentecostal faith communities and how a religious educative and ministerial lens can strengthen such programs in local churches. Through historical and secondary analyses, the researcher examines the history, evolution and examples of recent HMI evaluations. The study is informed by, recent sociological studies, feminist theology and religious education experts. The work proposes how Healthy Marriage Initiatives within congregational settings can be strengthened through religious educative, spiritual, and pastoral responses to marriage and family life within faith communities.
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Flores, Filho José Honório das. „Santuário de Frei Damião: a fé na modernidade e tradições católicas no Brejo Paraibano valores espirituais versus valores materiais“. Universidade Federal da Paraíba, 2012. http://tede.biblioteca.ufpb.br:8080/handle/tede/4185.
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Previous issue date: 2012-05-03Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This dissertation deals with the Shrine of Friar Damian, located in Guarabira, Paraíba, a place marked by peculiarities in the rural practice of Catholicism and religious tourism. The subject studied is full of contrasts between the elements of culture, folk tradition and practices of modern Christianity, specially the Catholic Church, which reconfigures its playing field in society, in order to assimilate the new technologies of mass communication to dissemination of faith. Within the modern religious practices, religious tourism is appearing in a "fuzzy", not very clear, amid promises of pilgrims and an element of great importance to an analysis of the encounter between modernity and secular values, traditional and cultural values particularly motivational, carrying pilgrims, religious journey and tourists to a particular religious center, where under colossal buildings with gigantic images of saints, religious heroes, such as the construction of Damien Memorial Friar, today, Friar Damien Sanctuary. An important element considered in this study is the politician who enters as an essential part in the realization of this undertaking socio-cultural religious. The religious part of the tourism has as reason a popular saint in Northeast: Friar Damian. It is under the figure of Friar Damian as an icon of popular Catholic devotion in northeastern Brazil that this study also addresses to fetch the constituent elements of value and the origins of the myth, the saint and the hero of the building and therefore a kind of Catholic "pantheon in the form of local shrine. This is an ethnographic qualitative research, which led to the interaction / conversation with pilgrims, priests, tourists, businessmen and people involved with the administration of the Shrine of Friar Damian. We conducted participant observation and interviews about the reasons for being there and the Sanctuary in its relations with the devotions, the economic interests of political and religious sectors of the city of Guarabira known fact that physical culture as the queen of the swamp Paraiba.
Esta dissertação trata do Santuário de Frei Damião, situado em Guarabira, Paraíba, lugar marcado por peculiaridades na prática do catolicismo rural e turismo religioso. O tema de estudo apresenta-se permeado por contrastes entre os elementos da cultura, da tradição popular e das práticas do cristianismo moderno, sobretudo da Igreja Católica, que reconfigura o seu campo de atuação na sociedade, visando assimilar as novas tecnologias de comunicação de massa para difusão da fé. Dentro das práticas modernas religiosas está o turismo religioso, aparecendo de forma nebulosa , não muito clara, em meio a romeiros e pagadores de promessas, um elemento de grande importância para fazer-se uma análise do encontro entre a modernidade secular e valores tradicionais e culturais, sobretudo valores motivacionais que levam peregrinos, romeiros e turistas a um determinado centro religioso, onde construções de âmbito colossal com imagens gigantescas de santos heróis religiosos, a exemplo da construção do Memorial Frei Damião, hoje, Santuário de Frei Damião. No santuário em estudo, a parte religiosa do turismo tem como motivo devocional um santo popular do Nordeste: Frei Damião. É sobre a figura de Frei Damião como ícone de devoção popular católica no Nordeste brasileiro que este estudo também se debruça para buscar os elementos valorativos e constitutivos das origens do mito, do santo e do herói e consequentemente da edificação de uma espécie de panteão católico em forma de santuário local. Trata-se de uma pesquisa qualitativa de cunho etnográfico, que motivou a interação/conversação com romeiros, clérigos, turistas, comerciantes e pessoas envolvidas com a administração do Santuário de Frei Damião. Realizou-se observação participante e entrevistas sobre as razões de ser e de existir do santuário em suas relações com as práticas de devoção, interesses econômicos de setores políticos e religiosos da microrregião de Guarabira, no Agreste Paraibano.
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Billinge, Richard. „Nature, grace and religious liberty in Restoration England“. Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18c8815b-4e57-45f5-b2c1-e31314a09d4f.
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This thesis demonstrates the importance of scholastic philosophy and natural law to the theory of religious uniformity and toleration in Seventeenth-Century England. Some of the most influential apologetic tracts produced by the Church of England, including Richard Hooker's Laws of Ecclesiastical Polity, Robert Sanderson's Ten lectures on humane conscience and Samuel Parker A discourse of ecclesiastical politie are examined and are shown to belong to a common Anglican tradition which emphasized aspects of scholastic natural law theory in order to refute pleas for ceremonial diversity and liberty of conscience. The relationship of these ideas to those of Hobbes and Locke are also explored. Studies of Seventeenth-Century ideas about conformity and toleration have often stressed the reverence people showed the individual conscience, and the weight they attributed to the examples of the magistrates of Israel and Judah. Yet arguments for and against uniformity and toleration might instead resolve themselves into disputes about the role of natural law within society, or the power of human laws over the conscience. In this the debate about religious uniformity could acquire a very philosophical and sometimes theological tone. Important but technical questions about moral obligation, metaphysics and theology are demonstrated to have played an important role in shaping perceptions of magisterial power over religion. These ideas are traced back to their roots in scholastic philosophy and the Summa of Aquinas. Scholastic theories about conscience, law, the virtues, human action and the distinction between nature and grace are shown to have animated certain of the Church's more influential apologists and their dissenting opponents. The kind of discourse surrounding toleration and liberty of conscience is thus shown to be very different than sometimes supposed. Perceptions of civil and ecclesiastical power were governed by a set of ideas and concerns that have hitherto not featured prominently in the literature about the development of religious toleration.
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Mahmud, Faisal. „Järva Community Center : A social, cultural and religious hub for Järva“. Thesis, KTH, Arkitektur, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-41494.
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Why this proposal makes sense... The aim of this project is to research the relationship between a mosque and the functions of a community center. It is located between Tensta and Rinkeby, two suburbs in the north of Stockholm. I believe that the two areas can gain a lot by a shared community center due to both positive and negative similarities. The proximity to Järvafältet and Kista is a great plus in the equation. Kista is another suburb in the Järva area and it has been a huge success with regards to education, entrepreneurship and the IT-industry that re- sides there. My goal was to create a contemporary mosque that stays true to Islamic architectural concepts while I develop a new aesthetic language for the spaces that a mosque requires. How can we use the mosque as an attracting catalyst in order to reach out to the inhabitants in these areas? A lot of people in Järva have roots in other parts of the world. There are a lot of vibrant communities from all over the world in Tensta and Rinkeby. People have great respect for faith and religious matters and consider it to be a major part of their identity. What spaces can a mosque share with the community center for opti- mal use and convenience? My proposal takes into consideration that a mosque has a limited num- ber of days during the year when the worshippers need all the space that they can get. I have therefore proposed to put the mosque next to the sports hall so that the sports hall can be used for prayer and spiritual activities during special events such as the month of Ramadan and Friday prayers. When the sports hall is not used by the mosque it goes back to being just a regular sports hall with an intricate roof. What makes it a community center? To make the project more compelling I have added other functions in order to address the needs and wishes of the inhabitants. There is also a library, a food court, lecture hall/cinema, offices, conference rooms, seminar rooms and a class room.
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Bredohl, Thomas Matthias. „Class and religious identity : the Rhenish center party in Wilhelmine Germany /“. Milkaukee (Wis.) : Marquette university press, 2000. http://catalogue.bnf.fr/ark:/12148/cb388070058.
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Bennett, Joshua Maxwell Redford. „Doctrine, progress and history : British religious debate, 1845-1914“. Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:299ba472-2a9c-488c-a8de-12ac55acc4ea.
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Religion and history became closely related in new ways in the Victorian imagination. This thesis asks why this was so, by focusing on arguments within British Protestant culture over progress and development in the history of Christianity. In an intellectual movement approximately beginning with the 1845 publication of John Henry Newman's 'Essay on the Development of Christian Doctrine', and powerfully spreading and developing until the earlier years of the twentieth century, British intellectuals came to treat the history of religion - both as a past and present process, and as a didactic genre - as a vital element of broader attempts to stabilise or reconstruct religious belief and social order. Religious revivalists, determined to use church history as a raw material for the inculcation of exclusive confessional identities and dogmatic theology, were highly successful in pressing it on the attention of early Victorian audiences. But they proved unable to control its meaning. Historians rose to prominence who instead interpreted the history of Christianity as a guide to how religious culture, which many treated as indistinguishable from society as a whole, might eventually supersede denominational and dogmatic divisions. Humanity's spiritual development in time, which numerous British critics assessed with the aid of German Idealist thought, also became an attractive apologetic resource as the epistemological basis of Christian belief came under unprecedented public challenge. A major part of that danger was perceived to come from rival, avowedly secularising interpretations of human social progress. Such accounts - the ancestors of twentieth-century secularisation theory - were vigorously opposed by historians who understood modernity as involving not the decline, but the purification of Christianity. By exploring the ways in which Victorian critics - clerical and lay, religious and secular - approached religious history as a resource for solving the problems of their own age, this thesis offers a new way of understanding the importance of history, claims to knowledge, and the nature and ends of 'liberalism' in the long nineteenth century.
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Breidenbach, Michael David. „Conciliarism and American religious liberty, 1632-1835“. Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648152.
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Monette, Barbara. „The Anabaptist Contributions to the Idea of Religious Liberty“. PDXScholar, 1994. https://pdxscholar.library.pdx.edu/open_access_etds/5060.
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The relationship between ideas and history is important in order to understand the past and the present. The idea of religious liberty and the realization of that ideal in sixteenth-century Europe by the Anabaptists in Switzerland and South Germany in the 1520s was considered to be revolutionary in a society characterized by the union of church and state. The main impetus of the idea of religious liberty for the Anabaptists was the application of the New Testament standard of the Christian church, which was an independent congregation of believers marked only by adult baptism. The purpose of the present study is to demonstrate the contributions of the Swiss Anabaptists to the idea of religious liberty by looking at the ministries and activities of three major leaders of the early Swiss movement: Conrad Grebel, Michael Sattler, and Balthasar Hubmaier. This thesis takes up the modern form of religious liberty as analyzed by twentieth-century authorities, as a framework for better understanding the contributions of the Anabaptists. My research then explores the establishment of the first Anabaptist church in history, the Zollikon church outside of Zurich, and examines its organization membership, motives, and strategies for evangelizing Switzerland. In all areas influenced by the Anabaptists, there was considerable acceptance of their doctrine of a separated church. Their teaching on liberty of conscience also influenced people in towns such as Zollikon and Waldshut. Possible historical links between the Anabaptist doctrines and establishment of later Baptist denominations are shown.
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Maisano, Priscila de Oliveira Silva. „Pr?ticas religiosas no tratamento de dependentes qu?micos“. Universidade Federal Rural do Rio de Janeiro, 2014. https://tede.ufrrj.br/jspui/handle/jspui/1398.
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This research was undertaken with the purpose of analyzing the theme "Religiosity and chemical dependency", through the use of religious practices in the treatment of drug addicts in recovery center of Christian confession, in particular Evangelical character. Religious interventions in recovering and licit and illicit drug addicts constitute the object of study of this work, to be developed from the analysis of the conception of religion, Protestant denomination in the prevention and treatment in combating drug abuse by religion. This research proposes to perform a basic research, qualitative analysis and descriptive character, testimonials collected, including via the web, with reference to empirical practices that permeate the internal processing of a particular Evangelical and interdenominational religious institution for the rehabilitation and social integration of drug users, located at a site in the municipality of Nova Igua?u/RJ. With approximately 35 years of activity, this religious institution offers treatment to the drug user and chemical dependent upon occupational therapy, pastoral counseling and interventions and assistance of several churches of different denominations and doctrines which are located in the Baixada Fluminense. In this sense, this research aims to address the relationships between religion and secularization in the contemporary world
Esta pesquisa foi realizada com o objetivo de analisar o tema ?Religiosidade e Depend?ncia Qu?mica?, mediante o uso de pr?ticas religiosas no tratamento de dependentes qu?micos em centro de recupera??o de confiss?o crist?, em particular, de car?ter evang?lico. As interven??es religiosas na recupera??o de usu?rios e dependentes de drogas l?citas e il?citas constitui o objeto de estudo deste trabalho, a ser desenvolvida a partir da an?lise da concep??o da religi?o de denomina??o protestante na preven??o e tratamento no combate ao consumo de drogas pela religi?o. Trata-se de uma investiga??o que se prop?e a realizar uma pesquisa b?sica, de an?lise qualitativa e de car?ter descritivo, com depoimentos coletados, inclusive via web, tendo como refer?ncia emp?rica as pr?ticas que permeiam o tratamento dos internos de uma determinada institui??o religiosa evang?lica e interdenominacional destinada ? reabilita??o e inser??o social de usu?rios de drogas, localizada em um s?tio no munic?pio de Nova Igua?u/RJ. Com aproximadamente 35 anos de atividade, esta institui??o religiosa oferece tratamento ao usu?rio de drogas e dependente qu?mico, mediante terapia ocupacional, aconselhamento pastoral e interven??es e aux?lio de diversas igrejas de diferentes doutrinas e denomina??es situadas na Baixada Fluminense. Neste sentido, esta pesquisa visa abordar as rela??es entre religi?o e seculariza??o no mundo contempor?neo
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Hirst, Robert W. „The network dependency of religious and secular belief“. Thesis, University of Surrey, 1999. http://epubs.surrey.ac.uk/843766/.
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This thesis develops and tests a social network theory of religion to explain the phenomena of religious and secular beliefs in the general population in contemporary Britain. Drawing upon the writings of several historians and upon the work of Giddens (1994a, 1994b), the study is placed in the theoretical context of the debate about the nature of modernity. Due to the various processes of modernization it is argued that personal network links between church attenders and non-church attenders have gradually been severed since pre-modern times. The immediate consequences of this development are twofold. First, the transmission of church religion is greatly restricted. Second, personal overarching religious, or indeed secular, world views are now likely to be formulated, maintained, modified and transmitted by individuals within discrete and geographically dispersed social networks within the private sphere. On the basis of this argument a network dependency hypothesis was formulated, from which twenty-two testable propositions were derived. By employing ego-centred network analysis, the empirical dimension of this thesis reports the testing of each of these propositions against data obtained from a quantitative 500 questionnaire survey of a middle class suburb in the south of England, followed by 39 qualitative focused interviews with informants selected from the initial survey. The data showed that responses to the process of primary socialization had a profound effect on the initial belief formation of ego. This provided a foundation both for religious or secular belief in later life and for the future selection of network alters. With the exception of conversionists, these beliefs generally continued to be maintained by ego within ego's current network. At all stages ego demonstrated a need to reduce cognitive dissonance and to pursue cognitive consonance (Festinger, 1985). The local community did not constitute a plausibility structure and even the local church did not perform this function. Only discrete, dispersed, personal networks in the private sphere functioned to maintain the plausibility of religious and secular beliefs. The findings constituted overwhelming support for the network dependency hypothesis.
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Janusek, John W. „Sunken Courts, Ritual Encounters, and Tiwanaku´s Rise as a Panregional Religious Center“. Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113460.
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Places of ritual encounter have been significant in South American Andean cultures for millennia. In this paper I examine the highland Andean center of Tiwanaku as a place of ritual encounter, focusing on changes in its built ceremonial structures and monuments from the Late Formative (200 BC-AD 500) to the Early Middle Horizon (AD 500-800). Specifically, I focus on changes in the total physical contexts of its sunken courts. Drawing on very recent research on the Late Formative, I conclude that Tiwanaku’s ascendance in the Middle Horizon was in great part its transformation from a local ritual-political center to a panregional urban ceremonial center. This transformation recursively depended on and produced new places of encounter and new types of ritual persons to maintain and visit them.Durante milenios, los lugares de encuentros rituales han sido muy importantes en las culturas andinas de América del Sur. En el presente artículo se analiza el centro altiplánico de Tiwanaku como un lugar de encuentro ritual, con un énfasis en los cambios constructivos de los monumentos y estructuras ceremoniales desde el Periodo Formativo Tardío (200 a.C.-500 d.C.) hasta el Horizonte Medio Temprano (500-800 d.C.). De manera específica, se tratan los cambios de la totalidad de los contextos físicos en los patios hundidos. Sobre la base de investigaciones recientes, se concluye que la ascendencia tiwanaku durante el Horizonte Medio se debió, en gran parte, por su transformación de centro político-ritual local en uno de carácter ceremonial urbano y panregional. Esta transformación produjo y dependió de nuevos lugares de encuentro y de nuevos tipos de personajes rituales para mantenerlos y visitarlos.
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Doustdar, Haghighi Mohammad. „The religious thought of Aḥmad Kasravī Tabrīzī /“. Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28265.
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The advent of Ahmad Kasravi (1890--1946) and his Pakdini movement represents one of the most important developments in the history of socio-religious thought in Iran in the Pahlavi era (1925--1979). It was one of the greatest home-grown ideological challenges to Shi'ism and Shi'i clergy in the twentieth century.The present thesis aims to analyze Kasravi's religious ideology. It examines first the historical factors that played a significant role in the development of Kasravi's socio-religious consciousness and his keen interest in religion. Secondly, it explores the intellectual contexts of his religious thought---its origins, the controversial nature of it, the original aspects of it, the reaction of the clergy and intellectuals of the time to it, and its significance and impact on the coming generations. Finally, the key concepts of Kasravi's socio-religious ideology and some major current misunderstandings of them are examined. (Abstract shortened by UMI.)
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Prevatto, André Junqueira. „Conversão à comunicação: a trajetória do missionário que foi São Francisco Xavier (1542-1552)“. Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-03082011-104315/.
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Nosso trabalho propõe-se ao estudo de algumas das cartas escritas pelo primeiro missionário jesuíta, Francisco Xavier. Da totalidade de 139 missivas, estamos focando na análise de 39 delas. Número formado pelo conjunto das cartas escritas a Inácio de Loyola e ao provincial jesuíta do Império português, Simão Rodrigues, somadas a um terceiro grupo: onze cartas edificantes enviadas aos companheiros jesuítas em geral. Temos como objetivo o estudo da trajetória de Xavier pelo Oriente, analisando suas passagens por quatro regiões: pelos mares do Índico; pelo o Sul da Índia; pelo Sudeste Asiático; e, por fim, pelas terras do Japão. Nosso interesse não está na análise de sua postura em cada região isoladamente, mas no estudo dialógico entre as posturas adotadas por onde passou. No Sul da Índia, Xavier batiza em massa; no Japão, lança mão das disputas dialéticas aos moldes das universidades europeias como pilar de seu método de evangelização. No Índico, apresenta-se como pregador mendicante; no Extremo Oriente, como embaixador intelectualizado. Além de sua ação, Xavier adapta também seu pensamento e a esse respeito nos atemos à aplicação das teorias coligadas ao direito natural, sobretudo, os conceitos de lei natural e razão natural, em função de uma reflexão sobre um sistema de comunicação natural entre as gentes. Em suma, nossa atenção está voltada, sobretudo, para a mudança na ação e pensamento do primeiro missionário jesuíta em função do projeto de conversão e das necessidades apresentadas nos encontros com os povos da Ásia.The purpose of this paper is to study some letters written by the first Jesuit missionary, Francis Xavier. Focus was given to 39 out of a 139-page missive, which corresponds to the total set of letters written to Ignatius of Loyola and to the Jesuit Prior of the Portuguese Empire, Simão Rodrigues, added to a third group of eleven uplifting letters sent to his Jesuit companions in general. Its objective is to study Francis Xaviers course in the east, analysing his staying in four regions, namely: the Indian Ocean; the southern part of India; the southeast Asia; and, finally, the far east lands of Japan. And the concern lies not in the analysis of Francis posture in each region isolatedly, but in the dialogic study among the stances he adopted in the places where he passed by. In the south of India, Francis Xavier performs mass baptism; in Japan, he makes use of dialectical disputes similarly to those used by european universities as a cornerstone to his evangelization method. In the Indian Ocean he presents himself as a mendicant preecher whilst in the Far East, an intellectualized ambassador. Besides his action, Francis Xavier adapts also his thought and in this regard focus will be given to the implementation of theories connected with natural right; especially, the concepts of natural law and natural ratio, with the aim of reflecting on the natural communication system among peoples. Summarizing, the attention is drawn, mainly, to the change of action and thought of the first missionary in connection with the project of conversion and the entails arisen during the meetings with people in Asia.
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Mills, Robin. „The origins of religious belief in the British Enlightenment, 1651-1770“. Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709111.
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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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Mrdjenovich, Adam Joel. „University Counseling Center Practices Regarding Guidance on the Health Effects of Religious/Spiritual Involvement“. Connect to full text in OhioLINK ETD Center, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=toledo1256083041.
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Dissertation (Ph.D.)--University of Toledo, 2009.Typescript. "Submitted as partial fulfillment of the requirements for the Doctor of Philosophy degree in Health Education." Bibliography: leaves 238-301.
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Morgan, Suzanne Melissa. „Aspects of Mary Wollstonecraft's Religious Thought“. The University of Waikato, 2007. http://hdl.handle.net/10289/2300.
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The works of Mary Wollstonecraft have been largely utilized in the twentieth and twenty-first centuries within the domain of feminist studies. They were influential throughout the 'feminist movement' of the 1960s and 1970s and Wollstonecraft is routinely given the title of 'mother' of feminism. One result of her works being classified as important feminist texts is the elision of the religious element in her works. Moreover, recent scholarship has drawn attention to the central importance of religion in eighteenth century British discourse. This thesis will primarily argue that Wollstonecraft was heavily influenced by religion, and that her writings were conceived in response to a profoundly theologico-political culture. This influence of religion has generally been overlooked by researchers and this thesis will aim to redress this absence. Four of Wollstonecraft's works - all produced within a 'similar' political climate and within a concise time period - are utilized to show that religion was a foundational element within Wollstonecraft's thought and arguments. This thesis shows that Wollstonecraft was not so much a 'feminist' thinker, but a unique intellectual determined to show that the inferior position of women went against 'God's will', teachings and the equality He had ascribed to both men and women during Creation.
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Gutkowski, Stacey Elizabeth. „Religious violence, secularism and the British security imaginary, 2001-2009“. Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608941.
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Gentille, Sanchez Piero Franco. „Centro Urbano Religioso de Huaycán“. Bachelor's thesis, Universidad Peruana de Ciencias Aplicadas (UPC), 2021. http://hdl.handle.net/10757/656327.
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Este documento de tesis fue desarrollado con la intención de estudiar la propuesta de arquitectura religiosa desde un punto de vista fenomenológico y social. La propuesta toma como punto de partida a Huaycán, una zona de Lima con problemas sociales particulares, y se identifica a su comunidad franciscana y la falta de un centro social y religioso como el componente clave para el desarrollo de una identidad espiritual faltante en el lugar, pues a pesar de ser una zona rica, importante y compleja en historia y dinámica religiosa, no se haya como tal. Es así que la propuesta trata de aprender de las raíces prehispánicas del lugar sin desviarse de su identidad verdaderamente cristiana e incluso retomando tradiciones simbólicas de uso infrecuente.This thesis was developed with the intention of studying the proposal of religious architecture from a phenomenological and social point of view. The proposal takes as its starting point Huaycán, an area of Lima with particular social problems, and identifies its Franciscan community and the lack of a social and religious center as the key component for the development of a missing spiritual identity in the location as despite it being a rich, important and complex area in history and religious dynamics, there is no such manifestation. Thus, the proposal tries to learn from the pre-Hispanic roots of the place without deviating from its truly Christian identity and even retaking symbolic traditions of infrequent use.
Tesis
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Baird, Catherine 1966. „The "third way" : Russia's religious philosophers in the West, 1917-1996“. Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34695.
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In 1922, the Bolshevik government expelled some 160 prominent intellectuals from Russia. Numbered among these were many of the leaders of the Religious Renaissance which had flourished since the turn of the century. They advocated a "third way": neither for the Tsarist regime nor the Bolsheviks; neither for Capitalism nor Communism; neither for Materialism nor Idealism; rather, they promoted personalist, spiritual development (Godmanhood ), Christian economic ethics (Sobornost'), and a path to knowledge informed by reason, but guided by faith (Religious-Philosophy ). Forced to join the Russian diaspora, these religious philosophers continued to advance their movement with the help of the Young Men's Christian Association. Largely at the initiative of Nikolai Berdyaev (1874--1948), they also began to interact with the French intellectual milieu in Paris in order to develop inter-confessional and cultural understandings. Although Russian religious-philosophy suffered a certain decline following World War Two, many of their writings had returned to the USSR. As Soviet intellectuals discovered these works, they gradually began to revolt against dialectical materialism, and aspire to recover the religious-philosophical tradition. In 1988, this Return was at last made possible, and religious-philosophy has been enjoying a second renaissance which continues unabated today.
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Kellems, Ian Stuart. „A survey of university counseling center therapists working with clients who have religious/spiritual issues /“. College Park, Md. : University of Maryland, 2005. http://hdl.handle.net/1903/2922.
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Thesis (Ph. D.) -- University of Maryland, College Park, 2005.Thesis research directed by: Psychology. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Brown, Brodrick Thomas. „The Impact of Client and Therapist Religious Commitment on Psychotherapy in a University Counseling Center“. BYU ScholarsArchive, 2021. https://scholarsarchive.byu.edu/etd/9204.
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Religion is important to many Americans and the way they approach life, but psychologists are less likely than the general population to be religious. Because of this, it is important to not only know how religious commitment can influence clients' outcome and experience in psychotherapy, but also how the level of match between client and therapist religious commitment might impact those variables. The current study was undertaken in order to investigate how client religious commitment impacts distress at the beginning and end of treatment, how therapist religious commitment impacts the use of religious/spiritual interventions in therapy, and whether the level of match between client and therapist religious commitment predicts client perception of therapy and/or outcome. Seven hundred and thirty individual therapy clients at a university counseling center completed measures of religious commitment, symptom distress, and concerns about therapy throughout their course of treatment. Forty-four therapists also completed a measure of religious commitment in addition to session-by-session checklists detailing what types of interventions they used in each appointment with participating clients. Client religious commitment was found to significantly predict lower initial distress (B = -0.77, p < 0.001, R2 = 0.07, 95% CI [-0.97, -0.57]) and lower distress at the end of therapy(B = -0.32, p = 0.001, R2 = 0.34, 95% CI [-0.51, -0.14]), and fewer concerns about therapy predicted better outcomes (B = 2.04, p < 0.001, R2 = 0.38, 95% CI [1.52, 2.52]). Contrary to the findings of previous research, therapist religious commitment did not predict use of religious/spiritual interventions in therapy (B = 0.05, p = 0.062, R2 = 0.09, 95% CI [-0.002, 0.11]). Finally, level of match between client and therapist religious commitment was not related to client concerns about therapy (B = -0.002, p = 0.161, 95% CI [-2.40, 9.57]) or client outcomes B = -0.014, p = 0.120, 95% CI [-0.03, 0.004]). Possible explanations and influencing factors are put forth and the findings are discussed in the context of a highly religious population.
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Haynes, Clare. „Pictures and Popery : religious art in England c. 1680-c. 1760“. Thesis, University of East Anglia, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365024.
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During the first half of the `long' eighteenth century the English were, as a nation, vehemently anti-Catholic, yet the art that was most admired, collected and talked about, was Catholic in origin and subject matter (pictures showing the intercession of saints or the figure of God, for example). Such art might have been rejected by English collectors, certainly idolatry was chief among the heresies ascribed to the Papists, but the belief in the supremacy of Italian art was long-standing and tenacious in pan-European culture. The thesis demonstrates that rather than rejecting it, elaborate strategies were developed which allowed the cultural and social value of ownership and knowledge of this canonical art to accrue, whilst managing its potentially troubling content. For example, the royal ownership of the Raphael Cartoons (c. 1514) was a matter of increasing national pride during this period, which is surprising at first sight, given their provenance and their celebration of the apostolic succession of the Papacy from SS Peter and Paul. These meanings were not expunged from the Cartoons by English commentators, instead means were found to transpose them into a Protestant register and to maintain Raphael's reputation as the great universal artist. Each chapter of the thesis offers a different mode of address to the central theme, exploring, for example, the encounters grand tourists had with canonical art in Catholic churches in Rome and the ways in which the Catholic meanings of pictures were managed in a collection. In another chapter I explore how art was used and discussed within the Church of England. It has become clear that the Catholic associations of art did present a historically-significant political challenge to English connoisseurs and that, for example, new histories and theories of art, modified from their continental models, were developed to facilitate its acceptance. In addition, by paying careful attention to the ways in which issues of class, nationhood and culture were managed in relation to this problem, insights into the complex nature of anti-Catholicism in England have been gained.
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Blish, Melissa R. „Structure in architecture: a center for the study of world religions and mythologies“. Thesis, Virginia Polytechnic Institute and State University, 1996. http://hdl.handle.net/10919/52146.
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A center for the study of world religions and mythologies, this project provides an educational center, a place for learning about religions and myths from around the world. This center provides a place to understand the essence of man’s “struggle toward the heights” as well as the history of that labor, its impact on society. Although education is the primary function of the project, worship is supported and encouraged with various areas available for meditation. These meditation areas support both private reflection and congregation. The primary functional areas of the complex consist of: a gallery, an amphitheater, a lecture hall, a library.
These very different building types are tied together through a common language of structure that expresses our understanding of man’s place between earth and light, and our “struggle towards the heights”.
I chose the site located at the bridge over Rock Creek Park on Massachusetts Avenue in Washington D.C., for its relationship to the city and for its dramatic sense of place. The capital city of a country founded, in part, by people seeking freedom from religious persecution, Washington D.C. provided highly appropriate for this project. Additionally, people of diverse religious backgrounds and national origins inhabit the District of Columbia, making it a multicultural city. Further, known as Embassy Row, Massachusetts Avenue houses a large number of embassies. To support this highly multinational area, religious buildings of various denominations blanket Massachusetts Avenue. Finally the juncture of Massachusetts Avenue with Rock Creek forms a significant boundary within the city.Master of Architecture
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Curcio, Janice Ann. „Genesis 22 and the socio-religious reforms of Ezra and Nehemiah“. Thesis, Brunel University, 2010. http://bura.brunel.ac.uk/handle/2438/4528.
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The objective of this research project is to build a sound defense of the hypothesis that Genesis 22, the story of the testing of Abraham, functioned in Persian Period Judah to benefit the systematic socio-religious reforms implemented by Ezra the priestly scribe. It is argued in this dissertation that the “Book of the Law” Ezra read to the Temple community is a version of the Pentateuch, which under Ezra’s care had become the holy writ of Judaism. Based on Ezra’s scribal abilities, priestly status, royal commission to teach God’s Law to the people of the Trans-Euphrates Satrapy, and his impetus to reform the apostate Temple community, it is argued that Ezra is the final redactor of the Book of the Law of Moses. Being deeply immersed in the Pentateuch, it is most likely that Ezra would have used the narrative material in the corpus that would best effect socio-religious reform. It is shown in this dissertation that there could be no better text than Genesis 22 to instill that ideology in the apostate Temple community. It is further postulated that Genesis 22 would have been used at that time to instill in the apostate members of that community a sense of reverence for God, obedience to the tenets of the Book of the Law, which overwhelmingly advocates a lifestyle of socio-religious separateness. It is also argued that embracing that ideology was paramount to the survival of the Temple community as a distinct religious entity in the Persian Empire, as well as to regaining their autonomy over the Land. A redaction critical analysis, an examination of key words and phrases, a consideration of separateness as the ideology of the postexilic period, and a study on cultic reform in Ancient Israel are used to support the argument that Genesis 22 was used to impact the wayward fifth-century Jews. Furthermore, it is shown that divine testing, the fear of God, covenant, and socio-religious separateness expressed in the Abraham cycle (all of which culminate in Genesis 22) are the main concerns of Ezra, making the narrative an indispensable didactic in the reform and indoctrination of the apostate elders, priests and Levites of the Jerusalem Temple community. It is shown that Abraham’s demonstration of utter reverence and radical obedience to God’s directives would have best set the standard of the God fearing Jew at that time. Having apparently lost their identity as the people of Yahweh, whose original vocation it was to bless the nations with the revelation of the one true God of creation and his Law, it has been argued in this dissertation that Genesis 22 would have been used in the effort to restore that identity to the Temple community in the fifth-century reform movement.
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Ferber, Ruvin. „Center for Judaic Studies at the University of Latvia“. Universität Potsdam, 2005. http://opus.kobv.de/ubp/volltexte/2008/2288/.
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Valevicius, Andrius Darius. „From the other to the totally other : the religious philosophy of Emmanuel Lévinas“. Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65997.
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Moura, Carolina Marques Maia e. „Ponto de encontro de culturas e religiões“. Master's thesis, Universidade de Lisboa, Faculdade de Arquitetura, 2019. http://hdl.handle.net/10400.5/19844.
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Dissertação de Mestrado Integrado em Arquitetura, com a especialização em Arquitetura apresentada na Faculdade de Arquitetura da Universidade de Lisboa para obtenção do grau de Mestre.A Cidade de Maputo, capital de Moçambique, registou diversas fases de expansão, do litoral para o interior, e com ela, cresceram também os bairros periféricos. Abaixo da circunvalação ficou a cidade de cimento projetada e consolidada. Para cima ficaram os bairros periurbanos, que ao contrário da cidade de cimento, registam até hoje um crescimento acelerado e informal. O Bairro da Mafalala situa-se junto à circunvalação, na zona norte da cidade, e neste trabalho, propõe-se a sua requalificação. Para além da restruturação viária, que facilita a circulação no bairro e o acesso aos talhões, realça- -se também a importância do espaço público. Numa cidade marcada pela diversidade de culturas, a Mafalala apresenta-se como uma síntese dessa pluralidade, sendo essencial para os habitantes, o espaço de encontro e convívio. Para além da proposta de requalificação do bairro, apresenta-se o projecto de um espaço público social e inter-religioso com base no estudo das religiões predominantes no bairro: Cristianismo Católico e Evangélico e Islamismo. Este projecto é composto por um espaço público, um centro social e quatro espaços sagrados, cada um correspondente a uma religião. O seu principal objetivo é tornar-se num espaço de encontro inter- -religioso e fazer corresponder o apoio social à fé dos habitantes do bairro.
ABSTRACT: The City of Maputo, the capital of Mozambique, has experienced several stages of expansion, from the coast to the interior, and with it, the peripheral neighborhoods have also grown. Down the ring road the city of cement was designed and consolidated. Above that were the periurban neighborhoods which, unlike the city of cement, have recorded an accelerated and informal growth until today. The Mafalala neighborhood is located near the ring road, in the north of the city, and in this work, it is proposed to be re-qualified. In addition to the road restructuring, which facilitates movement in the neighborhood and access to the plots, the importance of the public space is also highlighted. In a city marked by the diversity of cultures, the Mafalala presents itself as a synthesis of this plurality, being essential for the population, the space of meeting and socializing. In addition to the proposed reclassification of the neighborhood, the project of a social and interreligious public space was carried out based on the study of the prevailing religions in the neighborhood: Catholic and Evangelical Christianity and Islam. This project consists of a public space, a social center and four sacred spaces, each corresponding to a religion. Its main objective is to promote the interreligious meeting and to match the social support to the faith of the population of the neighborhood.
N/A
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Rowlands, Marc Alun. „Five scientists in an age of doubt : religious beliefs in the nineteenth century at the cutting edge of science“. Thesis, University of Wales Trinity Saint David, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683116.
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Stevens, Ralph. „Anglican responses to the Toleration Act, 1689-1714“. Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708765.
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McGill, Beverly N. „Raising awareness to the victimization of women through religious-based sexism /“. Free full text is available to ORU patrons only; click to view, 2006. http://proquest.umi.com/pqdweb?did=1798966271&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.
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Chaparro, Onorio. „Flip the script| Identifying sex scripts among young adult males at Christian cultural center“. Thesis, Nyack College, Alliance Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10161700.
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Performance-based identity and sexual scripts play a critical role in shaping the masculine identity of young adult Christian males, undermining their spiritual formation. Young men’s perceptions of, and interactions with, family culture, non-Christian peers, and society at large further intensify the impact of these scripts. The negative results of these influences include a license for premarital sex, the delay of marriage, and a view of manhood inconsistent with the good news of salvation by grace through Christ Jesus. Through interviews with eleven young adult men these scripts were identified and labeled to capture the characteristics of these sexual narratives. Eight scripts were discovered and named such as Stud, Venus, C.R.E.A.M, and Bachelor Pad among others. For instance, the Stud script is a young man who has achieved experiential wisdom and self-confidence from having lost his virginity. Most Studs typically experience a time of high sexual activity before moving into monogamous sexual relationships. The benefit of being initiated into the script removes any regrets from having engaged in premarital sex even though most were only teenagers. Ironically entry into the status of Stud occurred through the initiation of a Venus. Venus describes the assertive young lady, for most a fellow teenager, who was the co-initiator in the loss of virginity. Venus however was not a one-time sexual relationship but also the description of the sexual desires and expectations of their female counterparts.
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Dong, Wei. „Chinese Cultural Center“. VCU Scholars Compass, 1988. http://scholarscompass.vcu.edu/etd/677.
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During this period of high technology, designers are eager to create environments that have strong emotional appeal to people's physiology and psychology. Our exploration of the natural living space has become all the more an elusive search as modern technology advances. Interior design, in its concern for environmental engineering, endeavors to exploit the spiritual aspect of human resources. Through this message, people are inspired to higher planes of existence.A. PROJECT To design a Chinese Cultural center. B. PURPOSE 1. To introduce the traditional and contemporary Chinese culture to western people. 2. To illustrate and describe the philosophies of Chinese life and thinking to visitors of the center. 3. To create a new space and form combining oriental and western design. 4. To incorporate the use of contemporary materials, structure and technology. 5. To integrate the interior and exterior environment, and the building into a total design concept. 6. To satisfy the functional requirements needed in an exhibition area, guest house facility, restaurant, gift shop, and office area.
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Williams, Malachy Marie. „Sacred space God's architectural design for God-centered worship /“. Theological Research Exchange Network (TREN), 2004. http://www.tren.com.
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Patel, Kirtan. „Weaving a Religious Community: Monasticism, Authority, and Theology in Gujarat, 1830-1905“. DigitalCommons@USU, 2018. https://digitalcommons.usu.edu/etd/7244.
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This thesis demonstrates the intersection of caste, doctrine, religious authority and monasticism in the Swaminarayan sampradāy, a Hindu devotional tradition founded by Sahajānand Svāmī. Religious traditions affected indirectly or minimally by colonialism or the nationalist struggle have seldom been rigorously studied. This thesis brings attention to the Swaminarayan sampradāy to highlight how pervasive societal discourses like that of caste and internal doctrinal developments, impacted religious developments concerning authority, hierarchy, and power. The reification of a doctrine and the creation of a theological office, coupled with the deification of a monk, Guṇātītānand Svāmī, and his low-caste disciple Prāgjī manifested a fractious environment in which theology, authority and ideas about monasticism came to be contested. Theological ideas drove Prāgjī’s developing community, who adapted their devotion to Prāgjī as a result of stifling institutional politics and a modernizing Gujarat. Prāgjī’s incessant preaching, distinct theological beliefs and own budding community, which adored him, changed the course of Swaminarayan Hinduism in western India.
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Munro, Marc Andrew. „Religion and revolution in Egypt“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43921.pdf.
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Kashirin, Alexander Urievich 1963. „Protestant minorities in the Soviet Ukraine, 1945--1991“. Thesis, University of Oregon, 2010. http://hdl.handle.net/1794/10956.
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xiv, 934 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.The dissertation focuses on Protestants in the Soviet Ukraine from the end of the Second World War to the collapse of the USSR. It has two major aims. The first is to elucidate the evolution of Soviet policy toward Protestant denominations, using archival evidence that was not available to previous students of this subject. The second is to reconstruct the internal life of Protestant congregations as marginalized social groups. The dissertation is thus a case study both of religious persecution under state-sponsored atheism and of the efforts of individual believers and their communities to survive without compromising their religious principles. The opportunity to function legally came at a cost to Protestant communities in Ukraine and elsewhere in the USSR. In the 1940s-1980s, Protestant communities lived within a tight encirclement of numerous governmental restrictions designed to contain and, ultimately, reduce all manifestations of religiosity in the republic both quantitatively and qualitatively. The Soviet state specifically focused on interrupting the generational continuity of religious tradition by driving a wedge between believing parents and their children. Aware of these technologies of containment and their purpose, Protestants devised a variety of survival strategies that allowed them, when possible, to circumvent the stifling effects of containment and ensure the preservation and transmission of religious traditions to the next generation. The dissertation investigates how the Soviet government exploited the state institutions and ecclesiastic structures in its effort to transform communities of believers into malleable societies of timid and nominal Christians and how the diverse Protestant communities responded to this challenge. Faced with serious ethical choices--to collaborate with the government or resist its persistent interference in the internal affairs of their communities-- many Ukrainian Evangelicals joined the vocal opposition movement that contributed to an increased international pressure on the Soviet government and subsequent evolution of the Soviet policy from confrontation to co-existence with religion. The dissertation examines both theoretical and practical aspects of the Soviet secularization project and advances a number of arguments that help account for religion's survival in the Soviet Union during the 1940-1980s.
Committee in charge: Julie Hessler, Chairperson, History; R Alan Kimball, Member, History; Jack Maddex, Member, History; William Husband, Member, Not from U of O Caleb Southworth, Outside Member, Sociology
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Hollewand, Karen Eline. „The banishment of Beverland : sex, Scripture, and scholarship in the seventeenth-century Dutch Republic“. Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:3e5a54dc-0664-46eb-8625-de3c480d118c.
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Hadriaan Beverland (1650-1716) was banished from Holland in 1679. Why did this humanist scholar get into so much trouble in the most tolerant part of Europe in the seventeenth century? In an attempt to answer this question, this thesis places Beverland's writings on sex, sin, Scripture, and scholarship in their historical context for the first time. Beverland argued that lust was the original sin and highlighted the importance of sex in human nature, ancient history, and his own society. His works were characterized by his erudite Latin, satirical style, and disregard for traditional genres and hierarchies in early modern scholarship. Dutch theologians disliked his theology and exegesis, and hated his use of erudition to mock their learning, morality, and authority. Beverland's humanist colleagues did not support his studies either, because they believed that drawing attention to the sexual side of the classics threatened the basis of the humanist enterprise. When theologians asked for his arrest and humanist professors left him to his fate, Dutch magistrates were happy to convict Beverland because he had insolently accused the political and economic, as well as the religious and intellectual elite of the Dutch Republic, of hypocrisy. By restricting sex to marriage, in compliance with Reformed doctrine, secular authorities upheld a sexual morality that was unattainable, Beverland argued. He proposed honest discussion of the problem of sex and suggested that greater sexual liberty for the male elite might be the solution. Beverland's crime was to expose the gap between principle and practice in sexual relations in Dutch society, highlighting the hypocrisy of a deeply conflicted elite at a precarious time. His intervention came at the moment when the uneasy balance struck between Reformed orthodoxy, humanist scholarship, economic prosperity, and patrician politics, which had characterized the Golden Age of the Dutch Republic, was disintegrating, with unsettling consequences for all concerned. Placing Beverland's fate in this context of change provides a fresh perspective on the intellectual environment of the Republic in the last decades of the seventeenth century.
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Smith, Kenneth Paul. „Mythmaking from the Fringe to the Center: The Appropriation of Barack Obama in an Emergent UFO- Based Religious Movement and in Mainstream American Culture“. Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/rs_theses/22.
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In this essay, I examine the ways in which new myths were made of Barack Obama in the months leading up to, and immediately following, the 2008 U.S. Presidential Election at three sites of cultural production: a UFO-based religious movement historically grounded in the black Israelite religious tradition, TIME magazine’s 2008 “Person of the Year” edition, and Sean Hannity’s “The Real Barack Obama” airing on the FOX News network. I argue that, while the content of these three Obama-myths varies considerable, the ways in which these myths are constructed, and function, are in fact rather similar.
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Fuad, Ahmad Nur. „The Bābī movement in Iran : from religious dissent to political revolt, 1844-1853“. Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=20482.
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This thesis is a study of the development of the Babi movement and the political implications embodied in its religious teachings. The thesis basically assumes that in its early development (1844--1848), the movement may be seen merely as religiously dissenting from the mainstream of Shi'i tradition. In the course of history, however, and especially after the Bab, its founder, claimed in 1848 to be the return of the Hidden Imam and proclaimed the abrogation of Qur'anic shari'a, the Babi movement showed radical tendencies, thus threatening the established religious and political authorities. This later development (1848--1853) was characterized by armed revolts by the Babis against the government troops. This thesis also examines the nature of Babi religious dissent and demonstrate that the Babi revolts were to a large extent based on religious motives.
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Lowery, Frances Bryant. „The caregivers' city of refuge: Pastoral psychotherapy as supervision at the Interdenominational Theological Center“. DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1996. http://digitalcommons.auctr.edu/dissertations/1071.
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All caregivers have experienced woundedness. The ideal solution would be for seminaries to provide a means by which this woundedness can be transformed, so that persons can minister out of their transformed woundedness rather than their pain. Without this transformation, people who are hurting, tend to hurt those with whom they interact or attempt to form a relationship. The goal of this project was to provide a setting, or create an environment, within the Interdenominational Theological Center (ITC) where students, in conjunction with the Department of Pastoral Care and Counseling, were exposed to an intentional clinical group experience. This clinical group experience, utilized the action-reflection-action (Or integration) method of evaluating the student’s understanding of who they are in relation to the ministerial incidents at their assigned sites. This project addressed the spiritual, physical (comfort, privacy and confidential) and psychological needs of the wounded caregivers; in this particular instance, wounded clergy. It is believed that people who are no longer hurting no longer hurt others. The population consisted of students who were at various levels of their seminary career and diverse in age, gender, ethnic backgrounds and denominational standing. It is the author’s belief that in order to minister more (w)holistically to others, we must first be at home in our own house. This means we must be available to ourselves. Seminary students need to be able to distinguish the evil spirits from the good ones. This specific project, using clinical reflection and intentional integration, is to be a tangible means of demonstrating that all caregivers come to serve from a place of woundedness which, left untreated, can greatly hinder (w)holistic ministry. The ideal solution would be for all seminaries to provide a method by which students are enabled to transform their pain. Because this is not yet happening on a broad scale, this project was established at the Interdenominational Theological Center to provide a place where a safe and caring environment had been created and programs had been intentionally designed for the purpose of healing (or transforming] the wounded. These persons in turn enable others to experience healing. This healing is guided by the use of pastoral psychotherapy as supervision.