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1
Pangindian, Dennis Albert. „Fidelity, Conscience, and Dissent: Engaging the LCWR and Charles Curran on the Issue of Dissent in a Roman Catholic Context“. Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/39.
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This thesis critically examines the cases of Vatican intervention with the Leadership Conference for Women Religious (LCWR) and Charles Curran to explore the question of whether legitimate dissent is possible as an act of conscience. The Doctrinal Assessment of the Leadership Conference for Women Religious released by the Congregation for the Doctrine of Faith, as well as the exchange between Sr. Pat Farrell, then-president of the LCWR, and Bishop Blair, the one who conducted the investigation on the LCWR, on “Fresh Air,” a radio show on National Public Radio raise questions about how the Church is to understand truth, obedience, and conscience. This event also raises questions about why this controversy occurs at this point in history.
To critically examine the differing perspectives of dissent and conscience, I analyze the case of Charles Curran, a Catholic priest and former professor at Catholic University of America, to exlore how dissent might be understood to be an act of a holistic conscience – one that takes seriously the subjective/ affective elements of human experience as well as the objective pole of morality. By applying the insights of the Curran case analogously to the LCWR case, with the help of Robert K. Vischer’s articulation of the relational dimension of conscience, this thesis articulates how the Church might understand its role in being a venue for consciences to thrive while preserving its claim of authentic teaching authority.
2
Wykes, David L. „Religious dissent and the trade and industry of Leicester, 1660-1720“. Thesis, University of Leicester, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369166.
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3
North, Sandra E. „The place of religion : the historical geography of religious dissent in mid-nineteenth-century Derby, England“. Connect to online version, 2005. http://ada.mtholyoke.edu/setr/websrc/pdfs/mhc/2005/117.pdf.
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4
Nieto, Isabel Delfina Isabel. „Communities of Dissent. Social Network Analysis of Religious Dissident Groups in Languedoc in the Thirteenth and Fourteenth Centuries“. Doctoral thesis, Universitat de Barcelona, 2018. http://hdl.handle.net/10803/666284.
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This dissertation focuses on the application of the methods of Social Network Analysis to the study of religious dissident movements in late medieval Languedoc. The aim of the project is to analyse the community performance of late Cathars, and Beguins of Languedoc in order to identify and compare organizational patterns and to reassess the participation of women in late medieval heresy. The study is based on a relational reading of inquisitorial sources, mainly registers and books of sentences. I argue that the relational nature of inquisitorial records makes them the ideal source not only for the study of social relationships within dissident religious movements but also for the application of formal network analysis methods. This approach stresses the need to consider the dissident community as encompassing both priestlike elites traditionally identified as the leadership of heretical groups and the social basis that shaped them and made them possible. Furthermore, as will be discussed, despite the current acknowledgement of the importance of female involvement in religious dissent, the fact that women were soon excluded from sacerdotal functions within some of these non- orthodox communities has fostered the underestimation of their contribution as brokers and, therefore, as key players within spiritual networks.
The following pages will describe the different kinds of relations between actors that can be retrieved from the sources, as well as the role played by women in such relational structures. Acquaintanceship, family, and friendship ties are the most common, but the flows of information, beliefs, money, victuals, and relics have also been considered. In the case of women, the application of this methodology shows that they were central in sustaining dissident networks, but that this function was neither exclusive to them nor their sole purpose. Finally, I will propose that understanding the relational mechanisms that led new members to join the network—that is, to convert— contributes to the ongoing debate on the so-called “invention of heresy.” Thus, the social dimension of the flow of beliefs and spiritual practices leads to the conclusion that the networks that can be extracted from inquisitorial records were indeed social networks and not inquisitorial constructs, and that they provided the basis for the transmission of alternative religious cultures.Esta tesis se centra en la aplicación de los métodos de Análisis de Redes Sociales al estudio de los movimientos religiosos disidentes en el Languedoc tardomedieval. El objetivo del proyecto es analizar la performance comunitaria de los grupos cátaros tardíos y de los beguinos del Languedoc con el fin de identificar y comparar patrones organizativos y reevaluar la participación de las mujeres en la disidencia espiritual de este período. El estudio se basa en una lectura relacional de las fuentes inquisitoriales, principalmente registros y libros de sentencias. Sostengo que la naturaleza relacional de los registros inquisitoriales los convierte en la fuente ideal no sólo para el estudio de las relaciones sociales dentro de los movimientos religiosos disidentes, sino también para la aplicación de métodos formales de análisis en redes. Este enfoque enfatiza la necesidad de considerar que el concepto de comunidad disidente abarca tanto a las élites sacerdotales, tradicionalmente identificadas como líderes de grupos heréticos, como a la base social que los formaba y los hizo posibles. Además, como se discutirá más adelante, a pesar del reconocimiento actual de la importancia de la participación femenina en la disidencia religiosa, el hecho de que las mujeres fueran pronto excluidas de las funciones sacerdotales dentro de algunas de estas comunidades no ortodoxas ha fomentado la subestimación de su contribución como intermediarias y, por lo tanto, como actores clave dentro de las redes espirituales. En las páginas siguientes se describen los diferentes tipos de relaciones entre los actores que se pueden obtener de las fuentes, así como el papel desempeñado por las mujeres en dichas estructuras relacionales. Los lazos de amistad, familia y amistad son los más comunes, pero también se han considerado los flujos de información, creencias, dinero, suministros y reliquias. En el caso de las mujeres, la aplicación de esta metodología muestra que fueron centrales para el apoyo material de las redes disidentes, pero que esta función no era exclusiva de ellas ni era su único propósito. Finalmente, propondré que la comprensión de los mecanismos relacionales que llevaban a los nuevos miembros a unirse a la red -es decir, a convertirse- contribuirá al debate en curso sobre la llamada “invención de la herejía”. Así, la dimensión social del flujo de creencias y prácticas espirituales lleva a la conclusión de que las redes que se pueden extraer de los registros inquisitoriales eran en realidad redes sociales y no constructos inquisitoriales, y que proporcionaron la base para la transmisión de culturas religiosas alternativas.
Aquesta tesi se centra en l'aplicació dels mètodes d'Anàlisi de Xarxes Socials a l'estudi dels moviments religiosos dissidents al Llenguadoc tardomedieval. L'objectiu del projecte és analitzar la performance comunitària dels grups càtars tardans i dels beguins del Llenguadoc per tal d'identificar i comparar patrons organitzatius i reavaluar la participació de les dones a la dissidència espiritual d'aquest període. L'estudi es basa en una lectura relacional de les fonts inquisitorials, principalment registres i llibres de sentències. Mantinc que la naturalesa relacional dels registres inquisitorials els converteix en la font ideal no només per a l'estudi de les relacions socials dins dels moviments religiosos dissidents, sinó també per a l'aplicació de mètodes formals d'anàlisi en xarxes. Aquest enfocament emfatitza la necessitat de considerar que el concepte de comunitat dissident abasta tant a les elits sacerdotals, tradicionalment identificades com a líders de grups herètics, com a la base social que els formava i els va fer possibles. A més, com es discutirà més endavant, tot i el reconeixement actual de la importància de la participació femenina a la dissidència religiosa, el fet que les dones fossin aviat excloses de les funcions sacerdotals dins d'algunes d'aquestes comunitats no ortodoxes ha fomentat que se subestimi la seva contribució com a intermediàries i, per tant, com a actors clau dins de les xarxes espirituals.
5
Sharrock, Catherine Jane. „The rhetoric of repression : Jonathan Swift and the expression of religious dissent“. Thesis, King's College London (University of London), 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.518422.
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6
Fuad, Ahmad Nur. „The Babi movement in Iran, from religious dissent to political revolt, 1844-1853“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0007/MQ43968.pdf.
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7
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.
8
Muir, Alison G. „The Covenanters in Fife, c 1610-1689 : religious dissent in the local community“. Thesis, University of St Andrews, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540367.
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Dissent, a word usually associated with religion, is commonly used in modern language yet its complicated and multi-faceted nature is usually obscured. The best way in which to explore the issue of dissent is to consider it within the local community; an area which until relatively recently has been neglected within the historiography of seventeenth-century Scotland. This thesis is particularly concerned with the Covenanter Movement in Fife, and the contribution of Fifers to the Movement, but it is also the aim of the thesis to consider the nature of dissent more widely. The examination of dissent in Fife between c.16l0 and 1689 reveals that it was driven primarily by the laity and that it was remarkably deep-rooted and well-organized. Additionally, its character was chameleon-like, ranging from considerable subtlety in the years before the period of Covenanter rule, to the overt dissent of the years in which the Covenanters governed Scotland. Indeed, by institutionalizing dissent between 1638 and 1651, the Covenanters add an additional twist to the study of dissent. Consideration of Fife's contribution to the period of Covenanter rule suggests that, in national and governmental terms, the nobles, the traditional leaders of society, took the lead and were supported by the commissioners of the shires and burghs. At a local level, the period saw an increased concern for morality and order within the local kirk, and an increased co-operation between the kirk sessions and the civil magistrates, features which disintegrated during the Restoration period. Throughout this later period, the many faces of dissent were exhibited within Fife, ranging from subtlety to dissent of an aggressive nature. So belligerent was dissent in this period that, despite having gained control of the local institutions of government, the authorities appear to have been powerless to stem it.
9
Manna, Ilaria <1987>. „Nineteenth-century religious Dissent in the Novels by Elizabeth Gaskell & George Eliot“. Master's Degree Thesis, Università Ca' Foscari Venezia, 2013. http://hdl.handle.net/10579/3932.
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The nineteenth century is a period of transition, of great discoveries and also great contrasts. Strict morality, hypocrisy, charity and compassion are considered to be the pillars of Victorian society. Yet there is also another important principle that rigidly regulated the life of Victorians: religion. More specifically this century has seen the advancement of a great number of religious confessions which did not conform to the Anglican creed and that, for this reason, constituted the religious Nonconformity or Dissent.
Victorian authors were profoundly influenced and affected by the religious turmoil of their epoch, either because of a direct experience or a direct acquaintance with Nonconformist believers, ministers or preachers. Therefore the aim of this dissertation is to investigate how the contrast between the Established Church of England and its Dissenting counterpart profoundly influenced and affected the works of two important Victorian authors: Elizabeth Gaskell and George Eliot. The first chapter is devoted to an analysis of Dissent from an historical, political and social point of view in the light of the causes of the separation from the Church of England, the ways that Nonconformists were opposed both religiously and socially by Anglicans and how the diverse confessions originated, their similarities and their differences. The second chapter deals with religion, doubt and Dissent in a precise novel by Elizabeth Gaskell, North & South. It discusses the doubts and the Dissenting religious rebellion of some of the characters. The third chapter deals with the biographical features of George Eliot and Elizabeth Gaskell which are associated with their profound and strong relation with religion. In addition, the representations of Dissenting preaching in Adam Bede and Ruth are also discussed. The dissenting characters of the lay preacher Dinah Morris in Adam Bede and the dissenting minister Thurstan Benson in Ruth are to be analysed as representatives of two contemporary Dissenting doctrines.
10
Erving, George S. „Coleridge, Priestley, and the culture of Unitarian dissent /“. Thesis, Connect to this title online; UW restricted, 2005. http://hdl.handle.net/1773/9353.
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11
Thompson, Joshua. „Baptists in Ireland, 1792-1922 : a dimension of Protestant dissent“. Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670345.
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12
Aleksov, Bojan. „Religious dissent between the modern and the national : Nazarenes in Hungary and Serbia 1850-1914 /“. Wiesbaden : Harrassowitz Verl, 2006. http://catalogue.bnf.fr/ark:/12148/cb40244757h.
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13
Gross, T. „Community and dissent : a study of the implications of religious fragmentation in the Sierra Juárez, Oaxaca“. Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599751.
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The objective of this study is to analyse the social implications of religious fragmentation in the rural indigenous communities of the State of Oaxaca in Southern Mexico. The research is based on the data collected during eighteen months of anthropological fieldwork (1998-2000) carried out in the Zapotec and Chinantec communities of the Sierra Juárez, a mountainous Northern region of the state. It first demonstrates that although indigenous communities in contemporary Oaxaca can be characterised by the so-called "communal ideology" that strives for cultural, legal, social and religious homogeneity, they are at the same time "battlefields" of contesting interests and social projects. The fragmentation of the "religious field" of the "traditionally" Catholic communities all over Mexico has contributed to the increase of social heterogeneity within these. This study looks at the impact of religious fragmentation of communal life and the lives of individuals as members of communities, and at the relationship between different religious groups in the commonly shared "profane" arena. Special attention is paid to religious conflicts and intolerance between Catholics and non-Catholics as a consequence of the rapid increase of religious "dissent" in these communities and in rural Mexico in general. The study analyses the underlying reasons of conflicts and intolerance, demonstrating that these should not be explained only in religious, but also in political, legal and economic terms. Finally, the mechanisms of maintaining or re-establishing "communal consensus" are scrutinised by looking at the ways religious conflicts are resolved, and trying to explain why in some communities social equilibrium has been achieved relatively easily, while in others intolerance has lasted for long. Although concerned with a particular ethnographic region, this study aims to add to greater understanding of the phenomenon of religious fragmentation and its implications in Mexico and in Latin American in general. By combining micro and macro data, it challenges some of the conventional theories of the reasons of religious change and intolerance.
14
Cintron, Francisco. „'Immersed in the Snares of Apostasy:’ Martyrdom and Dissent in Early al-Andalus“. Ohio University Honors Tutorial College / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1524486579772013.
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15
Tobin, Robert Benjamin. „The minority voice : Hubert Butler, Southern Protestantism and intellectual dissent in Ireland, 1930-72“. Thesis, University of Oxford, 2004. http://ora.ox.ac.uk/objects/uuid:d7206b16-dd27-4a47-b8da-205d23e05290.
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Much has been written about the generation of Southern Irish Protestant intellectuals who played such a prominent role in Ireland's public life from the fall of Charles Stewart Parnell in the early 1890s until the rise of Eamon de Valera in the early 1930s. Very little indeed has been written about the generation of Southern Protestant intellectuals following them, those writers, journalists, academics and churchmen who were born around 1900 and who came of age in the decade following Irish Independence. Though few in number, these people represent an important facet of the young nation's cultural history and serve to refute the blanket assumption that the minority community had neither the will nor the ability to make a contribution to the new dispensation. As a particularly eloquent and stalwart member of this community, the Kilkenny man-of-letters Hubert Butler (1900-91) functions as the touchstone of this thesis, an individual worthy of attention in his own right but also compelling as a commentator on the challenges facing Southern Protestants generally during the period 1930-72. For in these years, Protestants confronted the delicate task of adapting to their changed position within Irish society without in the process forfeiting their distinct identity. As a nationalist eager to participate fully in the country's civic life but also as a Protestant fiercely committed to the rights of spiritual independence and intellectual dissent, Butler often struggled to balance the demands of community with those of autonomy. This thesis explores the various contexts in which he and his contemporaries challenged the normative terms of Irishness so that the criteria for belonging might better accommodate their minority values and experiences. In so doing, Southern Protestant intellectuals of this generation made a valuable contribution to the development of pluralistic values on the island.
16
Spence, Marian Elizabeth Victoria. „Piety, conformity and dissent : religious belief in the deanery of Craven, West Riding of Yorkshire, from 1450 to 1603“. Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/8313/.
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Reformation studies have been transformed since the ground-breaking research of Eamon Duffy and other revisionists. Medieval religion is now perceived to have been vibrant and popular; the disaffection of the laity with both liturgy and clergy, and their readiness for change, had been over-estimated and the establishment of the Reformed Church more contested. Subsequently, regional studies have demonstrated that the process of religious change and its cultural implications proceeded at different rates, depending on local circumstances. Using primarily unpublished material this regional study explores the evolution of religious belief in Tudor Craven, an area bounded by opposing religious influences. To the west and north lay traditional Lancashire and the North Riding; to the south and east were the emerging manufacturing areas of the West Riding, where religious reform had its earliest adherents. The thesis examines piety prior to the Henrician reforms in a region where monasteries and the religious exercised both economic and spiritual authority, which arguably influenced the motives for Craven's participation in two Tudor rebellions. It explores and considers the response to the oscillating religious reforms: Henrician Supremacy, resistance to Edwardian reform, the reversal to Catholicism under Mary, and the impact of the Elizabethan Settlement. To impose conformity in the North, Archbishops Grindal and Sandys installed majority of the Craven laity eventually adapted and conformed, from 1580 dissent intensified. Encouraged by Marian and seminary priests, many Catholics, who initially had adopted a pragmatic resistance to conformity, resorted to full recusancy. Conversely, Puritan nonconformists felt reform was incomplete, and opposed a hierarchical Church with surviving Catholic rituals. The emergence of these divisions meant that the Settlement was not, and could not be completely achieved, and laid the local foundations of wider contention and division of religious loyalties that were to emerge in Craven after 1603.
17
Jennings, Stuart Brian. „'The Gathering of the Elect' : the development, nature and social-economic structures of Protestant religious dissent in seventeenth century Nottinghamshire“. Thesis, Nottingham Trent University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297741.
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18
Strivens, Robert. „"Freedom of enquiry" an assessment of the effects of Philip Doddridge's educational methods in the context of doctrinal change within English dissent /“. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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19
Strivens, Robert P. B. „The thought of Philip Doddridge in the context of early eighteenth-century dissent“. Thesis, University of Stirling, 2011. http://hdl.handle.net/1893/3636.
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Philip Doddridge (1702-51) was pastor of the Independent congregation meeting at Castle Hill, Northampton, and tutor of the Northampton academy from 1729 to his death in 1751. He is regarded as a leader of moderate Dissent during that period and the heir, theologically and pastorally, of Richard Baxter. He has been seen as forming a bridge between the more rational Dissenters, on the one hand, and the more conservative and orthodox wing of Dissent on the other. His thought has not, however, been the subject of a detailed analysis in the context of his time. This thesis sets out to conduct such an analysis in order to examine more closely his position within early eighteenth-century Dissent. Doddridge’s philosophical and theological views are considered in chapters two to five. Chapter two assesses the extent of his indebtedness to the philosophy of John Locke, examining also the views of Isaac Watts and showing how Doddridge and Watts modified Locke’s thought in some areas in order to accommodate Christian beliefs. In chapter three, Doddridge’s views on natural theology, natural law and reason are considered and the influence on him of Samuel Clarke, in particular, is examined. Turning to theology, chapter four looks at the use in early eighteenth-century Dissent of terms such as ‘Baxterian’ and ‘moderate Calvinist’ and then considers Doddridge’s doctrinal positions on a range of subjects which are generally considered to represent Baxterian theology. Chapter five examines Doddridge’s views on the key interconnected areas of confessional subscription, scripture and the doctrine of the Trinity. Practical subjects are then considered in chapters six to eight. Doddridge’s views on Christian piety are examined in chapter six. Chapter seven considers ways in which Doddridge sought to communicate, examining the audiences whom he aimed to reach, the ways in which he attempted to reach them and the content of what he wanted to say. The eighth chapter looks at the subject of identity and argues that Doddridge is to be viewed, not so much as a bridge between different wings of Dissent, but as a leader amongst moderate Calvinists. In conclusion, this thesis argues that Philip Doddridge sought to expound a Calvinist theology in the context of the philosophical and theological debates of his day and to promote an ordered Dissent focused on central evangelical truths and united around the language of scripture.
20
Skousgaard, Heather Suzanne. „Spirituality in the Pub: Finding voice in a monological church“. Phd thesis, Canberra, ACT : The Australian National University, 2018. http://hdl.handle.net/1885/149433.
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In July 1994, a handful of devoted but disillusioned Roman
Catholics gathered in Sydney, Australia, to explore how they
might spark renewal in a Church that simultaneously frustrated
their minds and lives yet captivated their hearts and souls. As
loyal Catholics, they were determined to avoid being branded
rebels, but nonetheless they felt an urgent need for a safe
space, beyond church walls, in which they could voice their fears
and hopes for the Church they loved. And so, ‘Spirituality in
the Pub’ was born – a lay-driven space in which priests, nuns
and bishops were welcome, but in which the voices of all
participants were to be valued equally, independent of their
religious credentials.
This thesis explores the outcomes of my ethnographic
participation in the ‘Spirituality in the Pub’ (SIP)
movement. It introduces a fieldsite that is paradoxically defined
by devotion and anger, loyalty and dissent, in which participants
(or ‘Sippers’) seek to become ‘honest brokers of
conversation’ in a Church that remains bound by a monological
imagination – one in which church leaders hold the only voices
of authority. Situated within the broader setting of what
sociologists have termed the ‘spiritual revolution’ and
‘emerging church’ movements of the late twentieth century,
this thesis paints a portrait of one group’s response to the
growing crisis of authority they observed in the Catholic Church
since the watershed revolution of the 1960s, known as the
‘Second Vatican Council’, or ‘Vatican II’.
Choosing not to become paralysed by anger over what they see as
the refusal of key church leaders to fully embrace the empowered
lay spirituality of Vatican II, Sippers instead attempt to
channel this aggrieved passion into a productive energy that
maintains their commitment to the spiritual foundations of the
Church. Fortifying themselves with the emancipatory resources of
the Catholic faith tradition, Sippers draw on the emotional,
social and symbolic riches of their religious identity as they
strive to remain loyal to the Church, despite the many hurts and
frustrations it brings them. Seeking to live ‘imaginatively and
creatively’ within the structures of the Church, Sippers form
parallel lines in their lives by attending both SIP and Mass;
separate but mutually supportive arenas that help them to live
within the creative tension of both loyalty and dissent as they
work to renew their Church from within.
This research project advances the body of empirical knowledge
regarding the newly developing constructs of ‘loyal dissent’
and ‘religious agency’. At the heart of Sippers’ religious
agency lies a conversational methodology that seeks Church
renewal by emphasising mutuality and understanding over
confrontation and conflict. By fostering a ‘theology of
conversation’, Sippers have come to develop their own unique
strategies of audibility in an effort to feel heard against the
monologic forces of the Catholic Church. In this way, the SIP
movement seeks to fulfil its promise to remain faithful to the
Church while also fostering a vital spirituality of hope that
energises Sippers’ ongoing expressions of loyal dissent.
21
Åklundh, Jens. „The church courts in Restoration England, 1660-c. 1689“. Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/289125.
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After a two-decade hiatus, the English church courts were revived by an act of Parliament on 27 July 1661, to resume their traditional task of correcting spiritual and moral misdemeanours. Soon thereafter, parishioners across England's dioceses once more faced admonition, fines, excommunication, and even imprisonment if they failed to conform to the laws of the restored Church of England. Whether they were successful or not in maintaining orthodoxy has been the principal question guiding historians interested in these tribunals, and most have concluded that, at least compared to their antebellum predecessors, the restored church courts constituted little more than a paper tiger, whose censures did little to halt the spread of dissent, partial conformity and immoral behaviour. This thesis will, in part, question such conclusions. Its main purpose, however, is to make a methodological intervention in the study of ecclesiastical court records. Rejecting Geoffrey Elton's assertion that these records represent 'the most strikingly repulsive relics of the past', it argues that a closer, more creative study of the bureaucratic processes maintaining the church courts can considerably enhance not only our understanding of these rather enigmatic tribunals but also of the individuals and communities who interacted with them. Studying those in charge of the courts, the first half of this thesis will explore the considerable friction between the Church's ministry and the salaried bureaucrats and lawyers permanently staffing the courts. This, it argues, has important ramifications for our understanding of early modern office-holding, but it also sheds new light on the theological disposition of the Restoration Church. Using the same sources, coupled with substantial consultation of contemporary polemic, letters and diaries, the fourth and fifth chapters will argue that the sanctions of the restored church courts were often far from the 'empty threat' historians have tended to assume. Excommunication in particular could be profoundly distressing even for such radical dissenters as the Quakers, and this should cause us to reconsider how individuals and communities from various hues of the denominational spectrum related to the established Church.
22
Clement, Jessica. „Elizabeth Singer Rowe : dissent, influence, and writing religion, 1690-1740“. Thesis, University of York, 2017. http://etheses.whiterose.ac.uk/19782/.
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This thesis addresses the religious poetry of Elizabeth Singer Rowe, arguing that her Dissenting identity provides an important foundation on which to which to critically consider her works. Although Rowe enjoyed a successful career, with the majority of her writing seeing multiple editions throughout her lifetime and following her death, her posthumous reputation persists as an overly pious and reclusive religious poet. Moving past these stereotypes, my thesis explores Rowe’s engagement with poetry as a means to convey various aspects of Dissent and her wider religious community. This thesis also contributes to the wider understanding of Dissenting creative writing and influence in the years following the Glorious Revolution of 1688, using Rowe’s work as a platform to demonstrate complexities and cultural shifts within the work of her contemporaries. My argument challenges the notion that Rowe’s religious poetry was a mere exercise in piety or a display of religious sentimentalism, demonstrating powerful evolutions in contemporary discussions of philosophy, religious tolerance, and the relationship between the church and state. A popular figure that appealed to a heterodox reading public, Rowe addresses many aspects of Dissent throughout her work. Combining close readings of Rowe’s poetry and religious writings with the popular works of her contemporaries, this study explores latitudinarian shifts and discussions of depravity within her religious poetry, the impact of the Clarendon Code and subsequent toleration on her conceptualisation of suffering and imprisonment, as well as her use of ecumenical language throughout her writings.
23
Waddell, Stephen Blair. „William Jay of Bath (1769-1853)“. Thesis, University of Stirling, 2012. http://hdl.handle.net/1893/11927.
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William Jay (1769-1853) was an Independent minister of the Argyle Chapel in Bath for sixty-two years. His career bridged the time between the Evangelical Revival of the eighteenth century and the formal Congregational denominationalism of the nineteenth century. Jay’s autobiography is used among historians for its first-hand accounts of other notable evangelical figures such as William Wilberforce (1759-1833), Hannah More (1745-1833) and John Newton (1725-1807). Too often his own influence has been overlooked, but at the time he was regarded as one of the foremost Dissenting preachers of his era. His ministry within a fashionable spa city increased the respectability of evangelical religion among the growing middle classes in Bath. This thesis examines the evangelicalism of William Jay in the context of his times. The scope of Jay’s life and popularity will be examined in six chapters. Following the introduction, chapter two will examine his direct impact through the Argyle Chapel upon Bath. Chapter three will review the early life of William Jay that was much neglected by his biographers. It will demonstrate the formation of his evangelicalism first introduced to him by Joanna Turner (1732-1784) and instilled in his training by Cornelius Winter (1742-1807). The social composition of the Argyle Chapel will be evaluated in the fourth chapter. Those that Jay attracted to the chapel not only promoted his cause to advance the gospel, but also increased the prestige of the minister and his place of worship. In chapter five, Jay’s preaching, which attracted celebrity and commoner alike, will be analyzed for form, style, content, delivery and the receptivity of his audience. Likewise, the spirituality of the man, which will be reviewed in chapter six, induced similar qualities to stimulate evangelical religion. Finally, the polity and ecclesiology of William Jay will be examined in the seventh chapter. The Argyle Chapel was under strong pastoral guidance for the vast majority of the minister’s service until Jay lost that influence shortly before his retirement in 1852. The biography will conclude with an appraisal of R.W. Dale’s (1829-1895) categorization of Jay and his chapel as representative of older evangelical religion and criticism of the early participants of the revival found in Dale’s sermon The Old Evangelicalism and the New (1889). William Jay promoted a religious perspective that exhorted the individual to dwell on the self yet sought to do so through a united Christian movement that crossed denominational barriers.
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Mirabello, Mark Linden. „Dissent and the Church of Scotland, 1660-1690“. Thesis, University of Glasgow, 1988. http://theses.gla.ac.uk/896/.
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Burley, Stephen. „Hazlitt the Dissenter : Religion, Philosophy, and Politics, 1766-1816“. Thesis, Queen Mary, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.535536.
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Murphy, Michael. „The religio-political diversity of Coleridge's dissent : a study of text and context between 1790-1798“. Thesis, Lancaster University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274207.
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Paletschek, Sylvia. „Frauen und Dissens : Frauen im Deutschkatholizismus und in den freien Gemeinden, 1841-1852 /“. Göttingen : Vandenhoeck und Ruprecht, 1990. http://catalogue.bnf.fr/ark:/12148/cb366592093.
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Trethewey, Rachel Hetty. „The progressive ideas of Anna Letitia Barbauld“. Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/9301.
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In an age of Revolution, when the rights of the individual were being fought for, Anna Letitia Barbauld was at the centre of the ideological debate. This thesis focuses on her political writing; it argues that she was more radical than previously thought. It provides new evidence of Barbauld’s close connection to an international network of reformers. Motivated by her Dissenting faith, her poems suggest that she made topical interventions which linked humanitarian concerns to wider abuses of power. This thesis traces Barbauld’s intellectual connections to seventeenth- and eighteenth-century religious and political thought. It examines her dialogues with the leading thinkers of her era, in particular Joseph Priestley. Setting her political writing in the context of the 1790s pamphlet wars, I argue that it is surprising that her 1792 pamphlet, Civic Sermons, escaped prosecution; its criticism of the government has similarities to the ideas of writers who were tried. My analysis of Barbauld’s political and socio-economic ideas suggests that, unlike many of her contemporaries, she trusted ordinary people, believing that they had a right to be involved in government. She argued that intellectuals should provide them with information but not tell them what to think. These democratic ideas were reflected in her literary approach; she employed different genres to reach different audiences. She critiqued and used the discourses of enthusiasm and sensibility to appeal to the emotions of her readers. I argue that, by adapting the traditionally male genre of political pamphlets, her work was part of a tradition of progressive female political thought dating back to the seventeenth century. Her innovative defence of civil liberties contributed to the development of liberalism.
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Martínez, Gil Tània. „El patrimoni religiòs medieval: anàlisi, problemàtica i disseny d'estratègies didàctiques als immobles de les diòcesis catalanes“. Doctoral thesis, Universitat de Barcelona, 2014. http://hdl.handle.net/10803/286070.
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El patrimoni religiós immoble esdevenia una assignatura pendent per la didàctica del patrimoni. Aquest patrimoni tan nombrós en el nostre territori i tan lligat als esdeveniments del passat històric, a les estètiques artístiques o a les emocions es presentava buit d’interpretacions que ajudessin a entendre la complexitat d’aquests espais. Aquest buit va motivar la recerca generant contínuament qüestions i dubtes que van impulsar els passos d’aquest treball perquè en paraules d’Hobsbawm (2013), estem en un temps de ruptures; la societat, la cultura i també la religió viuen aquest temps de ruptures. Però, com afecten aquests canvis a la comprensió del seu patrimoni cultural? Podem descodificar els grans monuments religiosos del passat ignorant els seus propis codis? Es pot comprendre la materialitat de la cultura sense els valors immaterials que l’han generat i li donen significat? Pot la didàctica i l’educació patrimonial donar resposta a aquestes qüestions?
Aquestes qüestions i la consecució dels objectius i les hipòtesis expliquen doncs que la recerca tingui dues parts necessàries i diferenciades. En primer lloc, es realitza un estudi diagnòstic del patrimoni religiós medieval català a partir d’una mostra de 112 immobles per tal de conèixer els usos i funcions actuals d’aquest patrimoni, les fórmules o estratègies de presentació emprades així com els missatges que se’n deriven. La pauta d’anàlisi dissenyada posava l’accent en els models educatius, els missatges, la gestió i els públics destinataris. Un cop fet aquest diagnòstic era necessari triar un d’aquests immobles pel segon estudi: el Reial Monestir de Santa Maria de Poblet. Aquest segon estudi, el del cas de la recerca, es divideix en tres fases diferenciades: una primera fase exploratòria on s’analitzen les activitats dutes a terme pel cenobi mitjançant una pauta d’observació no participant i l’experimentació dels primers pilotatges; una segona fase de documentació i disseny del programa educatiu multimodèlic flexible (PEMF), i una tercera fase d’experimentació d’activitats i avaluació mitjançant tècniques grupals de grups de discussió o focus group amb 33 participants provinents del grau de Mestres en Educació primària de la Universitat de Barcelona. El tractament i anàlisi de les dades qualitatives es va realitzar amb el programa informàtic ATLAS.TI mitjançant la subdivisió en cinc categories o famílies d’anàlisi.
El resultat dels diferents grups de discussió obre un camí cap el disseny de programes educatius patrimonials basats en factors com la sorpresa, l’empatia, la varietat i la interactivitat.This thesis seeks to fill a gap in heritage education when it comes to the subject of built religious heritage. Though Catalonia and Spain are teeming with such heritage sites, which are intimately linked with historical events and artistic movements and rich in emotional depth, the analytical vacuum around them makes it difficult for them to be understood in all their complexity. Setting out to address this shortfall threw up a number of questions and doubts. If, as per the title of Eric Hobsbawm's posthumous 2013 work, we are living in "fractured times," how are society, culture and religion being shaped by this backdrop and how do the changes involved affect the comprehension of cultural heritage? Can we decode major religious monuments dating back to past times without being versed in the codes that underlay their construction? Can tangible culture be understood without reference to the intangible values that inspire it and give it meaning? To what extent can heritage education and teaching answer these questions? Owing to the nature of the issues at hand and the aims of my research, the thesis is necessarily split into two distinct parts. The first part consists of a diagnostic study of Catalan medieval religious heritage based on a sample of 112 heritage sites, with a view to identifying how they are currently used, the presentational methods and strategies being employed there and the messages that these convey. The framework for this analysis centers on the educational models in place, the messages communicated, the management of the sites and the target audiences. Following on from this broad overview is an in-depth case study of one of the aforementioned sites, Poblet Monastery. This case study is in turn divided into three sections, relating to the three stages of work completed. The first was an exploratory phase involving a non-participatory, observational analysis of the activities carried out at the monastery and the launch of the first pilot tests; the second revolved around drawing up and documenting what I term the Flexible Multi-model Education Program (Programa Educatiu Multimodèlic Flexible, PEMF); and the third consisted of conducting experimental activities and assessment through focus groups featuring 33 students from the University of Barcelona's Bachelor's Degree in Primary Education. The qualitative data gathered were processed, analyzed and broken down into five categories or "families" using the computer program ATLAS.ti. The results from these discussion groups provide a roadmap for the design of heritage education programs based on attributes such as the element of surprise, empathy, variety and interactivity.
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Nixon, Kathrine Mary Gill. „A visualization of dissident voices in sixteenth-century Italy: a reflection of the religious debate in art“. Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/1044.
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The focus of this dissertation is an exploration of the relationship between the Italian Reformation and some sixteenth-century religious paintings. It aims to discover if, when viewed chronologically, they provide a visualization of the course taken by the Italian Reformation. For sometime art historians have been aware that some religious paintings are at odds with the iconography of Catholic orthodoxy, such works are usually treated in isolation from each other. Here they are brought together and analyzed in the context of a widely disseminated religious debate in which artists were participants, if only as members of society, and not necessarily as members of a particular Protestant sect. It focuses on individual works by Fra Bartolomeo della Porta, Jacopo Pontormo, Lorenzo Lotto, Michelangelo, Jacopo Bassano, and Caravaggio. The paintings considered are interpreted in relation to the sermons of Savonarola, the Catechism and One Hundred and Ten Considerations, of Juan de Valdès, the Beneficio di Cristo, Italian evangelism, the spirituali, and radical groups such as the Anabaptists.
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Ream, Nicole. „Habakkuk: Challenger and Champion of Yahweh“. Wittenberg University Honors Theses / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=wuhonors1147983481.
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Lidström, Victor. „Guds dissident : En analys av Dag Sandahls kyrkokritik 1973-2018“. Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-163283.
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In this master thesis the critique of the development within the Church of Sweden, by the Swedish Lutheran minister Dag Sandahl, is examined and analysed. Sandahl is an outspoken critic, and self-described dissident, in the Church of Sweden. He is primarily known for questioning, and being an opponent to, the opening up of the priesthood to women dated 1958 in the Church of Sweden. The source material used consists of monographs with critique of the Church published by Sandahl between 1973 and 2018. The thesis concludes that Sandahl’s critique touches a broad array of themes and occurrences within the life of the Church – primarily the Church of Sweden – such as the Church’s self-understanding as a national church and not part of the Church catholic, a functionalistic view of ministry leading to the ordination of women to the priesthood, the rough treatment of the opposing minority and the politicized General Synod. It is argued that Sandahl’s critique is best understood in terms of lived ecclesiology and ecclesiology proper.
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Paris, Alessandro. „Dissenso religioso e libri proibiti nel Principato vescovile di Trento tra fine Quattrocento e inizio Seicento“. Doctoral thesis, Università degli studi di Trento, 2011. https://hdl.handle.net/11572/369239.
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La ricerca affronta la diffusione della Riforma protestante e il commercio di libri proibiti in una statualità di confine tra mondo italiano e mondo tedesco all'inizio dell'età moderna. Affiorano voci dei protagonisti, interessanti convergenze e conflitti istituzionali tra principi-vescovi di Trento, Impero e Inquisizione romana nella pratica della censura e repressione del dissenso religioso.
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Paris, Alessandro. „Dissenso religioso e libri proibiti nel Principato vescovile di Trento tra fine Quattrocento e inizio Seicento“. Doctoral thesis, University of Trento, 2011. http://eprints-phd.biblio.unitn.it/490/1/TESI.pdf.
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La ricerca affronta la diffusione della Riforma protestante e il commercio di libri proibiti in una statualità di confine tra mondo italiano e mondo tedesco all'inizio dell'età moderna. Affiorano voci dei protagonisti, interessanti convergenze e conflitti istituzionali tra principi-vescovi di Trento, Impero e Inquisizione romana nella pratica della censura e repressione del dissenso religioso.
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Pedersen, Susan. „From dissent to diselief : Gaskell, Hardy, and the development of the English social realist novel“. Master's thesis, Université Laval, 2010. http://hdl.handle.net/20.500.11794/21605.
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L’unitarienne Elizabeth Gaskell rejetait les doctrines anglicanes qui aliéneraient Thomas Hardy de sa religion. Elle était aussi championne de plusieurs penseurs qui exerceraient une forte influence sur les convictions d'Hardy. La continuité de la religion de Gaskell avec la vision du monde d'Hardy est évidente dans leurs écritures personnelles et aussi dans leurs romans. L'authenticité de voix que tant Gaskell que Hardy donnent aux caractères marginalisés, et spécialement aux femmes, provient aussi de leurs valeurs chrétiennes communes. Les convictions religieuses des deux auteurs et l'influence de la religion sur leurs travaux ont été abondamment étudiées, mais une comparaison entre elles doit encore être entreprise. Après avoir examiné les liens entre la foi de Gaskell et les convictions d'Hardy, je compare les attitudes des deux auteurs envers la classe dans North and South et The Woodlanders et leurs sympathies envers la femme tombée dans Ruth et Tess of the d’Urbervilles.As a progressive Unitarian, Elizabeth Gaskell rejected the Anglican doctrines that would later alienate Thomas Hardy from his religion. She also championed many of the thinkers who would exert a strong influence on Hardy’s beliefs. The connection between Gaskell’s religion and Hardy’s worldview is evident in their personal writings and in their novels. The authenticity of voice that both Gaskell and Hardy give to marginalized characters, specifically to women, also springs from their common Christian-based values. Both authors’ religious convictions and the influence of religion on their works have been extensively studied, but a comparison between them has yet to be undertaken. After examining the links between Gaskell’s Unitarianism and Hardy’s beliefs, I compare the two authors’ attitudes towards class in North and South and The Woodlanders and their sympathies with the fallen woman as expressed in Ruth and Tess of the d’Urbervilles to demonstrate their intellectual and artistic affinities.
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Huiban, Arthur. „La claritas scripturae dans les espaces confessionnels de l'Europe moderne ( XVIe - XVIIe siècles)“. Electronic Thesis or Diss., Paris 1, 2020. http://www.theses.fr/2020PA01H209.
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L'affirmation de la claritas Scripturae constitue un dogme fondamental du protestantisme, commun, au moins dans son principe essentiel, aux deux confessions luthérienne et réformée, et très largement partagé par la plupart des tendances protestantes marginales ou dissidentes. Attachée au mobile général de la sola Scriptura selon des liens d'implications doctrinales dont nous tâchons ici de préciser la nature, cette proclamation protestante de la clarté de la Bible a favorisé ou accompagné, à l'époque moderne et dans un contexte de controverses religieuses, le développement d'argumentations et de constructions théoriques nouvelles, dans des domaines du savoir aussi divers que la théologie, les arts du discours, la théorie de la connaissance ou la science juridique. Nous nous efforçons ici de retracer l'histoire de l'élaboration et des évolutions de ce dogme dans la diversité des espaces confessionnels de l’Europe moderne, à partir de l'étude du jeu des conjonctures intellectuelles et contextuelles qui en ont motivé l'affirmation ou transformer le sens. À cette occasion, nous tentons de nous rendre particulièrement attentifs à l'hétérogénéité des figures et des motivations qui ont porté cette construction lente, aussi bien qu'à l'éclatement des genres discursifs au sein desquels celle-ci a pu trouver un cadre d'expression privilégié (écrits de controverses, écrits apologétiques, confessions de foi, sommes théologiques, manuels et catéchismes, traités philosophiques...) Suivant le fil de cette évolution, depuis les premières expressions luthériennes du principe de la claritas scripturae dans les années 1520 jusqu'au crépuscule des « orthodoxies » protestantes au début du XVIIIe siècle, nous nous confrontons, sous une perspective originale, à certains des plus grands débats – et peut-être des plus grands mythes – de l’historiographie protestante, du point de vue d’une histoire des idées déployée tant dans ses ramifications philosophiques (l’invention de l’herméneutique et de l’exégèse critique, l’invention de la subjectivité moderne), que dans ses aspects théologiques (la continuité doctrinale de la première Réforme et de l‘orthodoxie, l’émergence du rationalisme et de la théologie naturelle) ou politiques (l’invention de la liberté de conscience, le problème de la confessionnalisation)The claritas Scripturae constitutes a fundamental dogma of Protestantism, common, at least in its essential principle, to both Lutheran and Reformed confessions, and very widely shared by most of the marginal or dissenting Protestant tendencies (arminian, socinian, baptist...) Attached to the general motive of the sola Scriptura, this Protestant proclamation of the clarity of the Bible has favored or accompanied, in modern times and in a context of religious controversies, the development of new theoretical arguments in fields of knowledge as diverse as theology, the arts of discourse, gnoseology or legal science. We endeavor here to retrace the history of the development and the evolutions of this dogma in the various confessional spaces of modern Europe, starting from the study of the intellectual and contextual conjunctures which motivated it. On this occasion, we try to pay particular attention to the figures and the motivations which led to this slow construction, as well as to the bursting of discursive genres within which it was able to find a privileged expression (controversies, apologetics, confessions of faith, theological systems, catechisms, philosophical treatises ...) Following the thread of this evolution, since the first Lutheran expressions of the principle of claritas scripturae in the 1520s until the twilight of Protestant ‘orthodoxies’ at the beginning of the 18th century, we then confront, from an original perspective, with some of the greatest debates – and perhaps the greatest myths – of Protestant historiography, from the point of view of of an history of ideas deployed both in its philosophical ramifications (the invention of hermeneutics and critical exegesis, the invention of modern subjectivity), whether in its theological (the doctrinal continuity of the First Reformation and orthodoxy, the emergence of rationalism and natural theology) or political aspects (the invention of freedom of conscience, the problem of confessionalization)
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Call, Robert M. „Anatomy of a Rupture: Identity Maintenance in the 1844 Latter-day Saint Reform Sect“. DigitalCommons@USU, 2017. https://digitalcommons.usu.edu/etd/5858.
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Dissent riddled Mormonism almost from the day of its inception. Competing prophets and dissatisfied adherents challenged Joseph Smith’s leadership of The Church of Jesus Christ of Latter-day Saints. Perhaps the most serious of Smith’s challengers was the dissent of his counselor William Law. In 1844, Law confronted Smith over the implementation of the latter’s doctrinal innovations (particularly plural marriage) and Zion building activities in Nauvoo, Illinois.At the height of the dissent movement,anti-Mormon citizens in the region (some say inflamed by Law’s newspaper the Nauvoo Expositor)assassinated Smith. The assassination caused a religious rupture in Mormonism called the Succession Crisis.
This thesis examines identity formation, maintenance, and evolution inLaw’s 1844 dissenting group. It argues that several factors, notably estrangement and social networks, were key in forming the group’s identity. As other scholars acknowledge, the group intended on a Mormon reformation. It also argues that a more accurate understanding of the dissent organization is one of an extralegal internal reform body rather than (as current scholarship puts forth) an external separatist church. The reform sect maintained their distinct identity during the closing months of 1844, but evolved into the 1845 Church of Christ that Sidney Rigdon helmed.Lastly, this thesis surveys the reformers’ navigation of a turbulent religious climate and offers some analysis on why those reformers most committed to Mormonism ultimately rested in the Reorganized Church of Jesus Christ of Latter Day Saints.
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Dissenha, Isabel Cristina Piccinelli. „Livros de ensino religioso : uma produção de conhecimento no período de 1995 a 2010 / Isabel Cristina Piccinelli Dissenha ; orientador, Sérgio Rogério Azevedo Junqueira“. reponame:Biblioteca Digital de Teses e Dissertações da PUC_PR, 2010. http://www.biblioteca.pucpr.br/tede/tde_busca/arquivo.php?codArquivo=1962.
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Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2010Bibliografia: p.96-107
A presente pesquisa foi desenvolvida com o objetivo de identificar e analisar a produção do conhecimento no Ensino Religioso por meio do estado da arte, nos livros produzidos no Brasil, no período de 1995 a 2010. Para atingir a meta geral da pesquisa, for
This research was conducted out with the aim of identifying and analyzing the production of knowledge in Religious Education through the state of the art, books produced in Brazil from 1995 to 2010. To achieve the overall goal of research, it was proposed
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CAMPIGLI, FRANCESCA. „IL CAMMINO NEOCATECUMENALE. GENESI DI UNA REALTA' ECCLESIALEATTRAVERSO LO STUDIO DELLE FONTI“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19696.
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Il lavoro si propone come studio sul Cammino Neocatecumenale dalle sue origini ai giorni d’oggi attraverso l’analisi degli elementi caratteristici del movimento (la sua struttura, le pratiche liturgiche e i seminari Redemptoris Mater). Basata su fonti archivistiche conservate negli archivi diocesani di Madrid e Firenze, la ricerca ricostruisce la vicenda storica del movimento fin dalle sue primissime fasi, tanto nell’opera del fondatore Francisco “Kiko” Argüello, quanto nell’intervento di altre figure ecclesiali (l’arcivescovo di Madrid, Casimiro Morcillo, e don Dino Torreggiani, fondatore dei Servi della Chiesa). La ricerca è stata poi ampliata dall’utilizzo di fonti inedite interne al Cammino Neocatecumenale (Direttorio catechetico) e dai documenti curiali e pontifici che hanno regolato l’inserimento dell’esperienza Neocatecumenale nel contesto più ampio dell’atteggiamento della Chiesa cattolica nei confronti delle associazioni, movimenti e gruppi laicali nei decenni che fecero seguito al Concilio Vaticano II. In questo contesto la ricerca evidenzia inoltre alcune analogie tra l’intuizione originaria dell’Argüello e le espressioni del dissenso cattolico degli anni Sessanta e Settanta all’interno delle quali ha avuto luogo la ripresa di certi aspetti della teologia di Dietrich Bonhoeffer nel messaggio proprio del Cammino Neocatecumenale.The research aims to study the Neocatechumenal Way from its foundation right up to nowadays through the movement’s peculiar aspects (its structure, liturgical practices and the Redemptoris Mater seminaries). Based on documents preserved in the diocesan archives of Madrid and Firenze, the survey reconstructs the movement’s history from its beginnings, so much in its founder’s (Francisco “Kiko” Argüello) work, as in the intervention of other ecclesial figures (the archbishop of Madrid, Casimiro Morcillo, and don Dino Torreggiani, founder of the Servi della Chiesa). The survey has been expanded using unpublished sources within the Neocatechumenal Way (Direttorio catechetico) and the curial and papal documents that set the insertion of the Neocatechumenal’s experience into the wider context of the Catholic Church’s attitude towards associations, movements and lay groups in the decades that followed the Second Vatican Council. In this context, the research also highlights some similarities between the Argüello’s original intuition and the expressions of Catholic dissent of the Sixties and Seventies in which the resumption of certain aspects of Dietrich Bonhoeffer’s theology took place in the message of the Neocatechumenal Way.
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CAMPIGLI, FRANCESCA. „IL CAMMINO NEOCATECUMENALE. GENESI DI UNA REALTA' ECCLESIALEATTRAVERSO LO STUDIO DELLE FONTI“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19696.
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Il lavoro si propone come studio sul Cammino Neocatecumenale dalle sue origini ai giorni d’oggi attraverso l’analisi degli elementi caratteristici del movimento (la sua struttura, le pratiche liturgiche e i seminari Redemptoris Mater). Basata su fonti archivistiche conservate negli archivi diocesani di Madrid e Firenze, la ricerca ricostruisce la vicenda storica del movimento fin dalle sue primissime fasi, tanto nell’opera del fondatore Francisco “Kiko” Argüello, quanto nell’intervento di altre figure ecclesiali (l’arcivescovo di Madrid, Casimiro Morcillo, e don Dino Torreggiani, fondatore dei Servi della Chiesa). La ricerca è stata poi ampliata dall’utilizzo di fonti inedite interne al Cammino Neocatecumenale (Direttorio catechetico) e dai documenti curiali e pontifici che hanno regolato l’inserimento dell’esperienza Neocatecumenale nel contesto più ampio dell’atteggiamento della Chiesa cattolica nei confronti delle associazioni, movimenti e gruppi laicali nei decenni che fecero seguito al Concilio Vaticano II. In questo contesto la ricerca evidenzia inoltre alcune analogie tra l’intuizione originaria dell’Argüello e le espressioni del dissenso cattolico degli anni Sessanta e Settanta all’interno delle quali ha avuto luogo la ripresa di certi aspetti della teologia di Dietrich Bonhoeffer nel messaggio proprio del Cammino Neocatecumenale.The research aims to study the Neocatechumenal Way from its foundation right up to nowadays through the movement’s peculiar aspects (its structure, liturgical practices and the Redemptoris Mater seminaries). Based on documents preserved in the diocesan archives of Madrid and Firenze, the survey reconstructs the movement’s history from its beginnings, so much in its founder’s (Francisco “Kiko” Argüello) work, as in the intervention of other ecclesial figures (the archbishop of Madrid, Casimiro Morcillo, and don Dino Torreggiani, founder of the Servi della Chiesa). The survey has been expanded using unpublished sources within the Neocatechumenal Way (Direttorio catechetico) and the curial and papal documents that set the insertion of the Neocatechumenal’s experience into the wider context of the Catholic Church’s attitude towards associations, movements and lay groups in the decades that followed the Second Vatican Council. In this context, the research also highlights some similarities between the Argüello’s original intuition and the expressions of Catholic dissent of the Sixties and Seventies in which the resumption of certain aspects of Dietrich Bonhoeffer’s theology took place in the message of the Neocatechumenal Way.
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Blaha, Isabelle. „Laïques et ecclésiastiques entre religion citadine et Contre-réforme à Naples des débuts du XVIe siècle aux début du XVII siècle : résister, contrôler et discipliner“. Electronic Thesis or Diss., Lyon 2, 2022. http://www.theses.fr/2022LYO20048.
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Appréhender la foi des laïcs napolitains au XVIe siècle est une entreprise ardue tant en raison des difficultés matérielles d’accès aux sources, que de leur discontinuité temporelle, qui rendent difficile toute reconstruction historique systématique fondée sur la longue durée, ou l’étude de séries homogènes de sources. Malgré cette réalité, les difficultés matérielles ont été contournées par des dépouillements systématiques de fonds d’une grande diversité, tant des archives archidiocésaines ou d’État de Naples,que de la Curie généralice de la Compagnie de Jésus, et que celles du Saint-Siège, tout en recourant à une méthodologie qualitative.Les caractères singuliers d’une piété laïque et urbaine ont d’abord été privilégiés, puis l’analyse s’est attachée, dans la capitale du vice-royaume d’Espagne, aux relations entre laïcs et ecclésiastiques avant et après le concile de Trente. En effet, l’approche diachronique choisie se concentre sur le “siècle de transition” de l’histoire de l’Église catholique moderne, celui du XVIe siècle.Émergent de cette thèse la reconstruction de multiples identités religieuses de laïcs et d’ecclésiastiques napolitains, comme leur manière d’appréhender la religion et l’Église catholique, grâce aux précieux éléments fournis par l’examen des visites pastorales tridentines, ou de celui plus ou moins répressif des procès-verbaux des tribunaux archidiocésains et de “l’Inquisition napolitaine” du Saint Office. Les Napolitains sont ainsi peu enclins à l’application des normes tridentines, alimentant un contexte de tension sociale grandissant, et de criminalisation religieuse. En témoignent également des sources singulières pour l’histoire de la sensibilité religieuse, en l'occurence les procès-verbaux des veilles d’exécutions capitales de laïcs, dressés par les “greffiers” de la Compagnie des Bianchi della Giustizia.Face à cette situation, des stratégies sont mises en œuvre par la Curie généralice et les responsables du Collège jésuite napolitain, afin de réformer la vie religieuse, très contrastée au regard également des sources de la Curie de l’archidiocèse. Enfin, laïcs et clercs font bien souvent cause commune face aux tentatives de réformes romaines, ce qui ne diffère guère d’une grande partie des villes de l’Europe catholique.Le tableau présenté dans cette thèse fait apparaître une religion citadine encore “très médiévale”, -selon toute vraisemblance enracinée dans un héritage byzantin-, témoignant des fortes résistances locales laïques et ecclésiastiques, rendant très laborieuse l’introduction du nouveau modèle de vie chrétienne dans la capitale du royaume de Naples jusqu’à la réforme de 1598 du cardinal et archevêque Alfonso GesualdoUnderstanding Neapolitan lay people’s faith in the sixteenth century is an arduous undertaking, both because of the material difficulties of accessing sources and because of their temporal discontinuity, which makes it difficult to carry out any historical systematic reconstruction based on the long term, orto study homogeneous series of sources. In spite of this reality, material difficulties have been overcome by systematically examining a wide variety of collections, both from the archdiocesan and state archivesof Naples, the General Curia (Curia Generalice) of the Society of Jesus, and the Holy See, using aqualitative methodology.The particular characteristics of a lay and urban piety were first privileged, then the analysis focused on the relations between laymen and ecclesiastics in the capital of the vice-kingdom of Spain before and after the Council of Trent. In fact, the diachronic approach chosen focuses on the "transitional century"of the history of the modern Catholic Church, that of the 16th century.From this thesis emerges the reconstruction of multiple religious identities of Neapolitan laymen and clergymen, as well as their way of apprehending religion and the Catholic Church, thanks to the precious elements provided by the examination of the Tridentine pastoral visits, or of the more or less repressive one of the minutes of the archdiocesan tribunals and of the "Neapolitan Inquisition" of the Holy Office.Thus, Neapolitans were reluctant to apply the Tridentine norms, increasing a context of growing social tension and religious criminalisation. This is also demonstrated by the essential sources for the historyof religious sensitivity, in this case the minutes of the vigil of capital executions of laymen, drawn up by the "clerks" of the Company of the Bianchi della Giustizia. Faced with this situation, strategies were implemented by the General Curia and those in charge of the Neapolitan Jesuit College, in order toreform religious life, which was very contrasted according to the sources of the Curia of the archdiocesetoo. Finally, laymen and clerics often made common cause in the face of attempts at Roman reform,which was not that different from most Catholic European cities.This thesis shows a city religion that is still "very medieval", - in all likelihood rooted in a Byzantine heritage -, testifying to strong local lay and ecclesiastical resistance, making the introduction of the new model of Christian life very laborious in the capital of the Kingdom of Naples until the 1598’s reformof Cardinal and Archbishop Alfonso Gesualdo
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Cayuela, Vellido Begoña. „Tradiciones y transmisión iconográfica en el arte altomedieval. La iconografía del sacrificio de Isaac en el arte hispánico (siglos VII al XII)“. Doctoral thesis, Universitat de Barcelona, 2013. http://hdl.handle.net/10803/129907.
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Esta tesis estudia la iconografía del sacrificio de Isaac en un grupo de obras medievales hispanas, cuya cronología abarca desde el siglo VII al siglo XII. El trabajo se centra en investigar las formas de transmisión de modelos de un determinado repertorio figurativo al que se aplica el método iconográfico como herramienta de análisis, con un enfoque en el que preocupan especialmente las interacciones entre texto e imagen. La historia que se narra en Génesis 22 ha generado un aparato exegético, cuya bibliografía es prácticamente inabordable, que ha servido al cristianismo para asimilar el tema del Antiguo Testamento desde múltiples perspectivas, entre las que destaca la interpretación tipológica de la Pasión de Cristo. Asimismo, la historia bíblica ha sido representada con profusión en el arte cristiano desde sus inicios. Por tanto, se trata de una imagen elaborada a partir de un texto preexistente. El planteamiento inicial supone una serie de modelos y de patrones iconográficos estables cuyas desviaciones se pueden explicar tomando como base una fuente literaria. Esta tesis evalúa y analiza los límites de esta hipótesis. Una investigación de estas características solo es posible si se dispone de un corpus que incluya un sucinto estado de la cuestión para cada obra a estudiar, con el aparato descriptivo, crítico y bibliográfico más actualizado y relevante posible. La sistematización de este catálogo a partir del corpus es una de las aportaciones de esta tesis, ya que puede servir para futuras investigaciones que precisen de los datos recopilados.
La decisión de elaborar un catálogo iconográfico ha situado a esta investigación en unos parámetros tanto teóricos como metodológicos que se han ido estableciendo puntualmente. Se entiende la iconografía como un proceso de análisis que describe verbalmente el contenido de las imágenes mediante un sistema de decodificación que, idealmente, es gradual, y que va de la identificación a la interpretación, pasando por la descripción minuciosa de dichos contenidos para inferir el tema representado. La evaluación de este método analítico se hace a partir de un repaso historiográfico que contextualiza su validez, y continúa con un breve recorrido por las aplicaciones concretas en las representaciones del sacrificio de Isaac en el arte, así como una revisión de las cuestiones más importantes que han suscitado estas aproximaciones iconográficas. Por otra parte, se pone de relieve que el análisis iconográfico conduce, de manera natural, a la ordenación taxonómica con lo que la elaboración de catálogos se presenta como una tarea ineludible. Se considera que el principio heurístico de la catalogación es válido no sólo en un proceso de sistematización tradicional del corpus, sino que se indican sus posibilidades de migración al mundo digital. Por ello, una de las decisiones asociadas con la creación del catálogo ha sido el desarrollo de un programa informático, denominado Iconoteca, para gestionar la información que se iba recopilando durante el proceso de investigación que incluyera el material gráfico asociado a cada una de las obras estudiadas.
El grueso de la tesis lo constituye el catálogo, que ha sido concebido como una herramienta de consulta cuyo manejo pueda hacerse de una manera aleatoria y modular. El resultado de este tipo de aproximaciones taxonómicas constituye una base firme para elaborar y contrastar hipótesis, como por ejemplo, evaluar las relaciones texto-imagen centradas en el tema iconográfico del sacrificio de Isaac. Este enfoque se ha desarrollado en el último capítulo y ha consistido en una revisión y un análisis en profundidad de algunas particularidades iconográficas del tema en el arte medieval hispano que, aunque conocidas, no siempre habían recibido una atención específica, y para las que se propone una interpretación renovada.This thesis studies the iconography of the sacrifice of Isaac in a group of Hispanic medieval works dating from the seventh century to the twelfth century. The research focuses on the modes of transmission of models and visual patterns of a particular figurative repertoire applying the iconographic method as an analytical tool, where a particular concern is the interactions between text and image. The story, arising from Genesis 22, has generated an exegetical apparatus whose bibliography is almost unreachable and has served to Christianity to assimilate the subject of the Old Testament from multiple perspectives, among which the most important is the typological interpretation of the Passion of Christ. Therefore, the premise is that of an image produced from an existing text. The initial approach departs from the assumption of the existence of a stable iconography whose deviations should be explained better if we assume a literary source for every single iconographic motif. This thesis analyses the limits of this hypothesis. A research of this nature is only possible with a corpus that collects as much information as possible for each artwork to study, along with the most current and relevant data in order to provide a descriptive, critical and bibliographical apparatus. The systematization of this catalogue is one of the contributions of this thesis, because it can serve for future research. The decision to develop an iconographic catalogue as a research tool implies a theoretical and methodological contextualization. On the other hand, it emphasizes that iconographic analysis leads, naturally, to the management of taxonomies. Furthermore, the creation of this catalogue is an unavoidable task. The heuristic principle of cataloguing constitutes the premise not only in the process of traditional systematization of a corpus, but also in the migration to the digital world. Therefore, one of the decisions associated with the creation of the catalogue has been the development of computer software, called Iconoteca, in order to manage all the information collected during the research process to include not only the artworks but also the images associated on each item. The bulk of the thesis consists of the corpus of artworks with representations of the sacrifice of Isaac. The text design of the corpus functions as a query tool and the reader can consult the catalogue modularly in a random manner. The result of such taxonomic approach provides a sound basis for developing and testing hypotheses, such as the relationship between text and image in the iconography of the sacrifice of Isaac. The last chapter develops this approach and consists of a review and a thorough analysis of some iconographic peculiarities of the subject in Spanish medieval art. These peculiarities, although known, had not always received specific attention and this thesis proposes a renewed interpretation.
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Mercader, Saavedra Santiago. „Els monuments de Setmana Santa de la catedral de Barcelona: Art i litúrgia (De l'època moderna als nostres dies)“. Doctoral thesis, Universitat de Barcelona, 2013. http://hdl.handle.net/10803/132250.
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Aquesta tesi doctoral té com a objecte l’estudi dels monuments de Setmana Santa, és a dir les cases de reserva, on entre el Dijous i el Divendres Sant es guardava el Sant Sacrament per a la comunió dels fidels. Partint de l’exemple específic de la catedral de Barcelona, s’explica la història d’aquestes obres, una de les majors manifestacions de l’art efímer en l’època moderna i contemporània. La tesi no només es planteja com un estudi històrico-artístic, sinó que aporta interpretacions tant sociològiques com teològiques, sobre el sentit i ús d’aquestes peces, sotmeses als canvis i transformacions operades en el sí de la societat dels darrers segles. La ritualització de la missa també té protagonisme en tant que el monument hi jugava un paper cabdal en la litúrgia religiosa dins l’església. La rellevància d’aquestes obres d’art queda palesa amb la participació d’artistes tan notables dins el nostre panorama com: Antoni Viladomat, Josep Sunyer i Raurell, Josep Oriol Mestres, August Font i Carreras i Enric Sagnier, entre d’altres. A més de donar a conèixer copiosa informació inèdita sobre aquest camp de recerca, poc atès al nostre país, la tesi s’enriqueix mercès a la troballa i recuperació d’algunes obres d’art que es donaven per desaparegudes i que, per fortuna, s’han conservat i estudiat. A tal efecte, la tesi també pretén obrir nous camps de recerca i ajudar a conèixer més sobre aquesta matèria.This work is focused on the study of Monuments of Easter in Barcelona’s Cathedral along modern and contemporary ages. We call “monument” as the liturgical and artistic piece that is dedicated to keep the Holy Sacrament from Thursday to Friday inside churches and that later, is given to remember the Sacrifice of Christ to catholic community. The study is based on Barcelona’s cathedral, and it explains all the ephemeral structures (most of them made of woodworks, paintings, sculpture pieces and architectonic designs) that were used to look after the Holy Form for this important calendar days. This thesis is presented not only as an study of historical and artistic meaning, but provides both sociological and theological interpretations around this sort of pieces. Besides, our study explains the prominence of the monument that played a crucial role in the religious liturgy inside Church. The relevance of these works is shown with the participation of important Catalan painters, sculptors and architects such: Antoni Viladomat, Josep Sunyer, Josep Oriol Mestres, August Font, Enric Sagnier, etc. Finally this work unveil new information coming from archives and gets enriched of some additional artistic pieces that were given for missing but that luckily have been saved and studied. To sum up, this research tries to open new fields of study about this subject.
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LUCIANI, PATRIZIA. „ALBINO LUCIANI PATRIARCA DI VENEZIA (1970-1978)“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/11130.
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L’obiettivo della tesi è di indagare gli anni trascorsi a Venezia da Albino Luciani, anni non esaurientemente approfonditi dalla storiografia e sui quali la memoria storica è ancora divisa. L’evidenza principale che ne scaturisce è la difficoltà non solo di Luciani, ma di tutte le personalità che avevano ruoli di guida e di responsabilità all’interno della Chiesa, nel misurarsi con l’attuazione del Concilio Vaticano II.
L’ipotesi interpretativa proposta è che il filo conduttore di tutta l’opera pastorale del presule bellunese sia stato uno sforzo di fedeltà alla tradizione romana e all’autorità papale seppur attraverso l’ammodernamento dei metodi pastorali utilizzati. Il patriarca di Venezia è risultato particolarmente rappresentativo di tutto un episcopato nazionale montiniano che ha attuato in Italia le ricezione conciliare secondo l’ermeneutica di Paolo VI.
L’indagine, avendo cura di confrontare sempre il piano dell’omiletica e il piano delle reali scelte pastorali attuate, analizza a tutto campo l’operato di Luciani, dalle attività diocesane al suo apporto alla vita ecclesiale a livello regionale, nazionale e internazionale; ha inoltre il pregio di aver utilizzato come fonte importante materiale inedito reperito nei nove archivi storici utilizzati e in vari archivi personali. Infine, è corredato di un’ampia e interessante appendice che racchiude le testimonianze orali di venti testimoni scelti.The aim of the thesis is to investigate the years passed in Venice by Albino Luciani, years not exhaustively studied by historiography and on which historical memory is still divided. The main evidence is the difficulty not only of Luciani, but also of all personalities who had leadership roles and responsibilities within the Church, in measuring itself with the realization of the Second Vatican Council. The interpretative hypothesis is that the main theme of all the pastoral work of the patriarch of Venice was an effort of fidelity to the Roman tradition and papal authority even through the modernization of the pastoral methods. The patriarch of Venice was particularly representative of a whole national Montinian episcopate which carried out in Italy the Council reception according to the hermeneutic proposed by Paul VI. The survey, comparing the plan of homiletics and the plan of the real pastoral options implemented, examines entirely Luciani’s work, from the diocesan activities to his contribution to regional, national and international Catholic Church. The thesis uses as sources important unpublished material retrieved in nine historical archives and in various personal archives. Finally, the thesis is accompanied with a wide and interesting appendix that contains the interviews with twenty chosen witnesses.
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LUCIANI, PATRIZIA. „ALBINO LUCIANI PATRIARCA DI VENEZIA (1970-1978)“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/11130.
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L’obiettivo della tesi è di indagare gli anni trascorsi a Venezia da Albino Luciani, anni non esaurientemente approfonditi dalla storiografia e sui quali la memoria storica è ancora divisa. L’evidenza principale che ne scaturisce è la difficoltà non solo di Luciani, ma di tutte le personalità che avevano ruoli di guida e di responsabilità all’interno della Chiesa, nel misurarsi con l’attuazione del Concilio Vaticano II.
L’ipotesi interpretativa proposta è che il filo conduttore di tutta l’opera pastorale del presule bellunese sia stato uno sforzo di fedeltà alla tradizione romana e all’autorità papale seppur attraverso l’ammodernamento dei metodi pastorali utilizzati. Il patriarca di Venezia è risultato particolarmente rappresentativo di tutto un episcopato nazionale montiniano che ha attuato in Italia le ricezione conciliare secondo l’ermeneutica di Paolo VI.
L’indagine, avendo cura di confrontare sempre il piano dell’omiletica e il piano delle reali scelte pastorali attuate, analizza a tutto campo l’operato di Luciani, dalle attività diocesane al suo apporto alla vita ecclesiale a livello regionale, nazionale e internazionale; ha inoltre il pregio di aver utilizzato come fonte importante materiale inedito reperito nei nove archivi storici utilizzati e in vari archivi personali. Infine, è corredato di un’ampia e interessante appendice che racchiude le testimonianze orali di venti testimoni scelti.The aim of the thesis is to investigate the years passed in Venice by Albino Luciani, years not exhaustively studied by historiography and on which historical memory is still divided. The main evidence is the difficulty not only of Luciani, but also of all personalities who had leadership roles and responsibilities within the Church, in measuring itself with the realization of the Second Vatican Council. The interpretative hypothesis is that the main theme of all the pastoral work of the patriarch of Venice was an effort of fidelity to the Roman tradition and papal authority even through the modernization of the pastoral methods. The patriarch of Venice was particularly representative of a whole national Montinian episcopate which carried out in Italy the Council reception according to the hermeneutic proposed by Paul VI. The survey, comparing the plan of homiletics and the plan of the real pastoral options implemented, examines entirely Luciani’s work, from the diocesan activities to his contribution to regional, national and international Catholic Church. The thesis uses as sources important unpublished material retrieved in nine historical archives and in various personal archives. Finally, the thesis is accompanied with a wide and interesting appendix that contains the interviews with twenty chosen witnesses.
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„Revolt, Religion, and Dissent in the Dutch-American Atlantic: Francis Adrian van der Kemp's Pursuit of Civil and Religious Liberty“. Doctoral diss., 2014. http://hdl.handle.net/2286/R.I.24797.
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abstract: This project explores the histories of the Dutch Republic and the United States during the Age of Revolutions, using as a lens the life of Francis Adrian van der Kemp. Connections between the Netherlands and the United States have been understudied in histories of the Revolutionary Atlantic. Yet the nations' political and religious histories are entwined both thematically and practically. Van der Kemp's life makes it possible to examine republicanism and liberal religion anew, as they developed and changed during the era of Atlantic revolutions. The project draws on numerous archival collections that house van der Kemp's voluminous correspondence, political and religious writings, his autobiography, and the unpublished records of the Reformed Christian Church, now the Unitarian Church of Barneveld. With his activity in both countries, van der Kemp offers a unique perspective into the continued role of the Dutch in the development of the United States. The dissertation argues that the political divisions and incomplete religious freedom that frustrated van der Kemp in the Dutch Republic similarly manifested in America. Politically, the partisanship that became the hallmark of the early American republic echoed the experiences van der Kemp had during the Patriot Revolt. While parties would eventually stabilize radical politics, the collapse of the Dutch Republic in the Atlantic world and the divisiveness of American politics in those early decades, led van der Kemp to blunt his once radically democratic opinions. Heavily influenced by John Adams, he adopted a more conservative politics of balance that guaranteed religious and civil liberty regardless of governmental structure. In the realm of religion, van der Kemp discovered that American religious freedom reflected the same begrudging acceptance that constituted Dutch religious tolerance. Van der Kemp found that even in one of the most pluralistic states, New York, his belief in the unlimited liberty of conscience remained a dissenting opinion. The democracy and individualism celebrated in early American politics were controversial in religion, given the growing authority of denominations and hierarchical church institutions.Dissertation/Thesis
Ph.D. History 2014
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Dunfield, Timothy L. „The role of dissent in the creation of Seventh-day Adventist identity“. 2009. http://hdl.handle.net/10048/645.
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Thesis (M. A.)--University of Alberta, 2009.Title from pdf file main screen (viewed on Dec. 28, 2009). "A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts in Religious Studies, [Department of Religious Studies], University of Alberta." Includes bibliographical references.
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McKendry, ANDREW. „Defoe, Dissent, and Typology“. Thesis, 2013. http://hdl.handle.net/1974/8138.
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This dissertation investigates how Dissenting writers, among them Samuel Annesley and Richard Baxter, influenced the religious thought of Daniel Defoe. Though some critics, most notably G. A. Starr and J. Paul Hunter, have positioned Defoe within a broad "Puritan" tradition, his religious ideas are more properly understood within the specific circumstances of post-Restoration England, as the unique pressures engendered by the Interregnum impelled many Dissenting writers to privilege "Practical Religion" over abstract theology. The aversion to "doubtfull disputations" that Defoe inherits from this discourse informs not only the modes of argument Defoe employs, but also the genres through which he engages with theological questions. Throughout his writing, however, his attachment to Biblical typology, which is informed by his dependence on the Bible as a stable locus of indisputable “plainness,” comes into conflict with his political tenets, as Scripture provides no firm precedent for the mode of contractual kingship introduced by the Glorious Revolution. At first seeking to mute the incongruities between "Hebrew times" and "modern" circumstances, Defoe is eventually impelled to reconceptualise typology, formulating a theory that both acknowledges the authority of the Bible while allowing William, and the mode of contractual kingship he represents, to surpass Scriptural types. This attitude towards typology fundamentally underpins the narrative of Robinson Crusoe (1719), which systematically repudiates Biblical narratives. Rather than adhering to prefigurative Biblical patterns, the novel is built on a series of divergences, first personal and then political, from Scriptural models. Anchored in his specific geographic and economic circumstances, Crusoe’s conversion is markedly distanced from Biblical types, represented as a process unique to his situation, rather than an iteration of an existing pattern. Ultimately, this dissertation contends that Defoe’s religious thought, specifically his commitment to "Practical Religion" and the typological hermeneutic this discourse underpins, is fundamentally informed by his relationship with post-Restoration Dissent.Thesis (Ph.D, English) -- Queen's University, 2013-08-01 15:48:01.785
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Savulis, Ellen-Rose. „Vision and practice: Resistance and dissent in Shaker communities“. 1998. https://scholarworks.umass.edu/dissertations/AAI9909216.
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This dissertation presents a study of the United Society of Believers in Christ's Second Appearing, popularly known as the Shakers. It offers an interdisciplinary analysis that integrates anthropology, social and religious history, and biography in an exploration of the dynamics of material culture in the maintenance of, and challenges to, relations of gender and social power in a sectarian communal society. This dissertation explores how the United Society manipulated spaces, symbols and rituals during three crisis periods in order to reproduce their communities and specific social relations through time, as well as the various roles members played in supporting or resisting such efforts. This dissertation also explores how the Shakers represented their distinctive landscapes to each other through their art work, prayers, and poetry. These "imagined landscapes" reflect the circumscribed worlds determined by gender, celibacy and spiritual hierarchy. Such alternative media identify domains within the Shaker material and spiritual worlds that were contested at different times by men and women, and leaders and common members.
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Dunfield, Timothy. „The role of dissent in the creation of Seventh-day Adventist identity“. Master's thesis, 2009. http://hdl.handle.net/10048/645.
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This thesis studies the benefits that a religious organization acquires from its identification of, and reaction to, deviants within it. If an organization is to continue growing while still maintaining a unique identity, periodically it must have deviant movements within it. Theoretically, I apply insights from sociologists of deviance (particularly Durkheim and Erikson) about the functional benefits of deviance labeling for several aspects of group functioning, such as beliefs and the means of disseminating them, structure and hierarchy, internal policies, and leadership styles.
I studied the Seventh-day Adventist organization, applying Festingers cognitive dissonance theory to it, in order to better illuminate its history and reaction to dissenters. I focused on three Adventist dissenters; Dudley Canright, John Harvey Kellogg, and the threat posed by Ellet J. Waggoner and Alonzo T. Jones, showing how the organization reinforced its boundaries and maintained control of its members by identifying and punishing these supposed deviants.