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Dissertations / Theses on the topic 'Catholicism'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Eslick, Mark Andrew. "Charles Dickens : anti-Catholicism and Catholicism." Thesis, University of York, 2011. http://etheses.whiterose.ac.uk/2243/.

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This thesis explores the role of anti-Catholicism and Catholicism in the life and work of Charles Dickens. A critical consensus has emerged that Dickens was vehemently anti-Catholic. Yet a 'curious dream' he had of his beloved dead sister-in-law, Mary Hogarth, in which her spirit appears to him in the guise of the Madonna, suggests that his overt anti-Catholicism masks a profoundly complex relationship to the 'Church of Rome'. 'Dickens: Anti-Catholicism and Catholicism' therefore re-evaluates the anti-Catholic sentiments in the author's novels, journalism and letters by contextualizing them in relation to key events of the nineteenth-century Catholic revival such as the 1850 Papal Aggression. I argue that Dickens often employs anti-Catholicism not simply as a religious prejudice, but as a mode of discourse through which he disrupts, displaces or reinforces a range of secular anxieties. 'Dickens: Anti-Catholicism and Catholicism' also uncovers and explores the often cryptic moments in Dickens's writing when Catholic motifs are invoked that suggest a strange 'attraction of repulsion' to Roman Catholicism. Catholicism seems to offer him a rich source of imaginative and narrative possibilities. Reading Dickens's fiction through the lens of Catholicism can therefore reveal a much more ambivalent relationship to the religion than his apparent beliefs as well as unearthing new ways of thinking about his work.

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2

Daw, Joan Margaret, and res cand@acu edu au. "The Relationship Between “The Religious” and “The Secular”: The case of Australian Catholics." Australian Catholic University. School of Arts and Sciences, 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp228.20012010.

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This thesis seeks to examine the relationship between the religious and the secular as it pertains to Australian Catholics. The main line of enquiry takes the form of investigating the proposition that sociological approaches to religion that are based on the assumption of secular-religious dualism cannot adequately account for the way practising Australian Catholics live and hold their faith. The central theoretical concern of the thesis relates to the sociological construction of the religious and the secular as derived from a “this world-other world” dichotomy. The classical sociological argument that rationalism underpins the binary distinction between “this world” and the “other world” is challenged in terms of its applicability to Catholicism. Any assumption that a religious sensibility precludes rationality is also challenged. The thesis adopts the perspective of symbolic rationality which is regarded as inclusive of instrumental rationality. From this perspective, there is exploration of the extent to which the Catholic incarnational symbol system can accommodate both this-worldly and other-worldly tendencies. More specifically, there is examination of the proposition that a sacramental sensibility can be associated with the co-existence of apparent opposites – faith / reason, grace / nature, transcendence / immanence. The thesis propositions are tested by analysis of data from the 1996 Catholic Church Life Survey and the 2001 National Church Life Survey. The findings indicate that, for Australian Catholics, orthodoxy of belief is compatible with a sense of paradox and contextuality. Australian Catholics are found to have a tendency to engage humanity in both its “grace” and its “sin”. There is no evidence to support any hypothesis of mutual exclusiveness between Catholic religious commitment and openness to the wider “secular” society. Indeed, it is found that Catholic openness to the “secular” appears to be associated with openness to the “Other” – a central element of the “Catholic ethic”. Catholicism is presented as an organic religion that has the capacity to engage the multiplicities of the socio-cultural environment. Moreover, it is argued that the organic nature of Catholic engagement in secular society can be inclusive of engagement at the structural level of society. Overall, it is argued that many practising Australian Catholics have the ability to hold apparent opposites together and that the classical sociological construction of the religious and the secular in terms of dichotomy does not fit the reality of their lived faith. The thesis concludes that, in the case of Australian Catholics, there is an overarching organic relationship between the religious and the secular that can be inclusive of instrumental relationships on the institutional level.

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3

Rygiel, Mary Ann Hitchcock Bert. "Representations of Catholicism in American literature, 1820-1920." Auburn, Ala, 2009. http://hdl.handle.net/10415/1690.

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4

Walls, Kate. "Muriel Spark and Catholicism." Thesis, Queen's University Belfast, 2014. https://pure.qub.ac.uk/portal/en/theses/muriel-spark-and-catholicism(2d16b200-588b-4866-a1d6-dea6396b68cb).html.

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My PhD thesis analyses Catholic themes in the novel,s of Scottish born writer Muriel Spark. Spark's career spanned five decades, and much of her work was influenced by her conversion to Catholicism. She is a sophisticated and enigmatic writer whose work defies categorisation. Part of this difficulty stems from her position as "other" within Catholicism· -a result of her conversion and her refusal to adhere to traditional Catholic gender roles. What does become clear upon examining Spark's fiction is that she uses subversive and paradoxical rhetoric to highlight the problems inherent in being unable to fully comprehend God's mystery. Spark appears to be obsessed with several religious concepts that appear constantly in her fiction. In the case of the Catholic convert and the Book of Job, these threads appear repeatedly and build to a climax-once Spark comprehensively addresses them in her fiction, the threads disappears from her work entirely. In exploring these Catholic themes, it becomes clear that, despite Spark's work being abundant with references to religion, there is very little narrative space devoted to the character's internal thoughts regarding God and religious thought. I argue that in Spark's fiction, creativity is a proxy for religious faith. Spark draws parallels to the personal and individual nature of both, but devotes more narrative space to explaining a sense of faith in the creative process. She also appears to grant narrative endorsement to characters who believe in and ate guided by their creativity, even when they clearly traverse the boundaries of acceptable "moral" behaviour.

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5

NIESE, BRENT EDWARD. "CATHOLICISM COMPLETED THROUGH PERSONAL REFLECTION." University of Cincinnati / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1053538955.

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6

Dillon, Michele 1960. "American Catholics: Persisting and Changing: Afternoon Session. Are Hispanics Changing the Character of American Catholicism?" The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103720.

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7

Davis, Andrew Dean. "Protestants Reading Catholicism: Crashaw's Reformed Readership." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_theses/69.

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This thesis seeks to realign Richard Crashaw’s aesthetic orientation with a broadly conceptualized genre of seventeenth-century devotional, or meditative, poetry. This realignment clarifies Crashaw’s worth as a poet within the Renaissance canon and helps to dismantle historicist and New Historicist readings that characterize him as a literary anomaly. The methodology consists of an expanded definition of meditative poetry, based primarily on Louis Martz’s original interpretation, followed by a series of close readings executed to show continuity between Crashaw and his contemporaries, not discordance. The thesis concludes by expanding the genre of seventeenth-century devotional poetry to include Edward Taylor, who despite his Puritanism, also exemplifies many of the same generic attributes as Crashaw.

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8

Shell, Alison. "English Catholicism and drama, 1578-1688." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334998.

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9

Lynch, Michael Richard, and res cand@acu edu au. "Catholicism, History and Culture: A Dawsonian synthesis." Australian Catholic University. Arts & Sciences (QLD), 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp176.07102008.

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At present the Church is confronted by two major problems, specifically, its marginalization within Western society, and the difficulty of transmitting the faith to the young. This confusion has had a particularly severe impact on Catholics within English-speaking countries such as Australia, where a dominant secularized Protestant culture has repudiated its Catholic roots. Catholics have had limited opportunities to appreciate the depth and richness of their heritage or to understand the forms and substance of a flourishing Catholic culture. There have been two major responses to the dilemma of the Church’s interaction with modern culture. The first, which predominated before 1960, drew largely upon neo-scholastic philosophy, a major proponent of which was the prominent French Catholic intellectual, Jacques Maritain (1882-1973). However, a sole reliance on this approach has proved unsatisfactory in countries such as Australia, where the Catholic cultural and historical understandings remained underdeveloped. The second major response, which has dominated the period since the Second Vatican Council (1962-65), has interpreted the term aggiornamento to mean accommodation by the Church to the modern world. This response has been particularly problematic for Catholics in Australia, which has experienced substantial social and cultural changes in the last forty years. Consequently, major declines in religious practice and the marginalization of Christian understandings and beliefs within the broader society are indicative of a need for new ways to respond to modern culture and the challenge of secularization. Since the early 1970s, Communio scholars have explored the relationship between theology and culture. Their perspectives have also led to a renewed awareness of the importance of tradition, memory and history in understanding culture. This thesis will build on this renewed awareness, to argue that the confusion about the rôle of culture has resulted from a failure to recognize the challenge posed by modernity’s breach with the Christian past, and the accompanying distortion of the historical narrative. A solution to these difficulties draws upon the historical and cultural understandings of the English Catholic historian, Christopher Dawson (1889-1970). He sought to emphasize the essential quality of the spiritual dimension in culture and history. In particular, Dawson’s understanding that religion forms culture gave him a unique insight into the importance of memory and tradition in the survival of a culture. Thus, his work addressed such themes as the rôle of Christianity in forming the West, and the need to analyse the forms and substance of a Christian culture. During the 1950s, Dawson became increasingly convinced of the importance of education in transmitting the spiritual and cultural heritage of society. He advocated the idea of a Christian culture course that would teach students about their Christian past and help them to understand that religion provides the most vital aspect of society. In particular, this thesis will propose that Dawson’s historical and educational framework is an important way to respond to the amnesia of modern culture and to transmit the faith to the next generation. Specifically, this thesis will use the Dawsonian perspective as well as the cultural analysis of the Communio school, as a means to focus on the importance of culture, history, the European heritage and education, in order to argue for new catechetical and educational directions. A focus on Europe would benefit Australia not only because it has a European heritage, but because it would allow a greater knowledge of a culture that was formed by Christianity, and of the challenge that arises from a secularization of the Christian ethos. The Dawsonian proposal for a Christian culture course provides an alternative to historical and cultural perspectives that are based on secular and Whig versions of history. Instead of focusing on the three-fold division of history into Ancient, Medieval and Modern eras, Dawson’s course developed an understanding of the impact of Christianity by developing a knowledge of six stages of Christian culture: The Apostolic Age; the Patristic Age; the Formation of Western Christendom; the High Middle Ages; Divided Christendom, after the Reformation; and finally, Secularized Christendom. Thus, the Dawsonian course with its emphasis on the formative rôle of Christian culture within Western society is an important means to address the problems of the marginalization of the Church, and the urgent need to find more effective ways to transmit the faith to the next generation.

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10

Parkinson, Anne Cecilia. "Catholicism in Cumberland and Westmorland 1558-1829." Thesis, Lancaster University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418862.

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11

Roberts, Hannah Cowell. "Re-examining Welsh Catholicism, c. 1660-1700." Thesis, Swansea University, 2014. https://cronfa.swan.ac.uk/Record/cronfa43133.

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12

Robinson, Rowena. "Conversion and Catholicism in southern Goa, India." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/272759.

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13

Lynch, Michael Richard. "Catholicism, history and culture: A Dawsonian synthesis." Thesis, Australian Catholic University, 2008. https://acuresearchbank.acu.edu.au/download/dc39a9152e6ef973e7ba89b9abf333649f194928e70e3b12dfe15390256ebb43/1522288/64971_downloaded_stream_196.pdf.

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At present the Church is confronted by two major problems, specifically, its marginalization within Western society, and the difficulty of transmitting the faith to the young. This confusion has had a particularly severe impact on Catholics within English-speaking countries such as Australia, where a dominant secularized Protestant culture has repudiated its Catholic roots. Catholics have had limited opportunities to appreciate the depth and richness of their heritage or to understand the forms and substance of a flourishing Catholic culture. There have been two major responses to the dilemma of the Church's interaction with modern culture. The first, which predominated before 1960, drew largely upon neo-scholastic philosophy, a major proponent of which was the prominent French Catholic intellectual, Jacques Maritain (1882-1973). However, a sole reliance on this approach has proved unsatisfactory in countries such as Australia, where the Catholic cultural and historical understandings remained underdeveloped. The second major response, which has dominated the period since the Second Vatican Council (1962-65), has interpreted the term aggiornamento to mean accommodation by the Church to the modern world. This response has been particularly problematic for Catholics in Australia, which has experienced substantial social and cultural changes in the last forty years. Consequently, major declines in religious practice and the marginalization of Christian understandings and beliefs within the broader society are indicative of a need for new ways to respond to modern culture and the challenge of secularization. Since the early 1970s, Communio scholars have explored the relationship between theology and culture. Their perspectives have also led to a renewed awareness of the importance of tradition, memory and history in understanding culture.;This thesis will build on this renewed awareness, to argue that the confusion about the role of culture has resulted from a failure to recognize the challenge posed by modernity's breach with the Christian past, and the accompanying distortion of the historical narrative. A solution to these difficulties draws upon the historical and cultural understandings of the English Catholic historian, Christopher Dawson (1889-1970). He sought to emphasize the essential quality of the spiritual dimension in culture and history. In particular, Dawson's understanding that religion forms culture gave him a unique insight into the importance of memory and tradition in the survival of a culture. Thus, his work addressed such themes as the role of Christianity in forming the West, and the need to analyse the forms and substance of a Christian culture. During the 1950s, Dawson became increasingly convinced of the importance of education in transmitting the spiritual and cultural heritage of society. He advocated the idea of a Christian culture course that would teach students about their Christian past and help them to understand that religion provides the most vital aspect of society. In particular, this thesis will propose that Dawson's historical and educational framework is an important way to respond to the amnesia of modern culture and to transmit the faith to the next generation. Specifically, this thesis will use the Dawsonian perspective as well as the cultural analysis of the Communio school, as a means to focus on the importance of culture, history, the European heritage and education, in order to argue for new catechetical and educational directions. A focus on Europe would benefit Australia not only because it has a European heritage, but because it would allow a greater knowledge of a culture that was formed by Christianity, and of the challenge that arises from a secularization of the Christian ethos.;The Dawsonian proposal for a Christian culture course provides an alternative to historical and cultural perspectives that are based on secular and Whig versions of history. Instead of focusing on the three-fold division of history into Ancient, Medieval and Modern eras, Dawson's course developed an understanding of the impact of Christianity by developing a knowledge of six stages of Christian culture: The Apostolic Age; the Patristic Age; the Formation of Western Christendom; the High Middle Ages; Divided Christendom, after the Reformation; and finally, Secularized Christendom. Thus, the Dawsonian course with its emphasis on the formative role of Christian culture within Western society is an important means to address the problems of the marginalization of the Church, and the urgent need to find more effective ways to transmit the faith to the next generation.

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14

Kimmel, Thomas Stuart. "Clarifying distinctions between Roman Catholicism and evangelicalism." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1996.
Includes abstract and vita. "Annotated bibliography ... consulted to determine what are the major differences between Catholicism and biblical Christianity": (leaves 84-100). Includes bibliographical references (leaves 236-238).

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15

O'Malley, Patrick R. "Catholicism, sexual deviance, and Victorian gothic culture /." Cambridge : Cambridge university press, 2006. http://catalogue.bnf.fr/ark:/12148/cb402010393.

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16

Laughridge, Carrie Butler. "Anti-Catholicism in the eighteenth century novel." Winston-Salem, NC : Wake Forest University, 2009. http://dspace.zsr.wfu.edu/jspui/handle/10339/42524.

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17

Strangeman, Christopher Chatlos. "Strange allies? : English Catholicism and the Enlightenment /." Available to subscribers only, 2007. http://proquest.umi.com/pqdweb?did=1407491311&sid=7&Fmt=2&clientId=1509&RQT=309&VName=PQD.

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Thesis (Ph. D.)--Southern Illinois University Carbondale, 2007.
"Department of History." Keywords: English, Catholicism, Enlightenment Includes bibliographical references (p. 387-430). Also available online.

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18

Tierney, Darren. "Financing the faith : Scottish Catholicism, 1772-c.1890." Thesis, University of the Highlands and Islands, 2014. https://pure.uhi.ac.uk/portal/en/studentthesis/financing-the-faith(6ec55d94-103b-4930-b808-891baefddae5).html.

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This thesis considers the financial development of the Catholic Church in Scotland between 1772 and circa 1890. In 1772, the Church was heavily reliant on external, normally insufficient sources of income. The dangers of this over-reliance became clear when the progress of the French Revolution destroyed the Church's foreign financial bases and saw the loss of its continental colleges. Consequently, and for the first time, the Church turned to the Catholic laity for financial support. This represented a significant cultural shift for a community which was unaccustomed to providing such support. But recognising the Church's financial needs, the laity responded generously to this appeal and in many places raised additional funds to support their priests. Very quickly this financial necessity was subsumed into a larger narrative of religious duty and idealism, so that to financially support the Church was now also crucial to an individual's spiritual and temporal well-being. By the early decades of the nineteenth century, financial voluntarism was well embedded in the Catholic community and ordinary Catholics had assumed responsibility for financing many of the Church's activities. As the century progressed, and as the Church responded to new pressures caused by famine migration, the bishops began to exert greater control over the Church's financial life. The rise of ultramontanism within the Church, with its focus on the parish church, ensured that the local church also became the locus for many of these new fundraising efforts. A sign of the Church's increasing maturation came in 1878 when Rome restored the episcopal hierarchy, which had a number of financial implications as the bishops sought to come to terms with ordinary ecclesiastical government - something that had been lacking for nearly three centuries. By c. 1890, most of the difficulties of these years had been resolved and the Church had put in place financial infrastructures that, in many ways, remain in place even today.

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19

Vicary, Bozena M. "Catholicism, communism and national identity : Poland, 1945-1985 /." Title page, contents and abstract only, 1985. http://web4.library.adelaide.edu.au/theses/09AR/09arv6292.pdf.

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20

Dreyer, Eileen Marieclaude. "Roman Catholicism in the writings of Nathaniel Hawthorne." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358628.

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21

Bideleux, A. "Aspects of popular catholicism in sixteenth century Lucca." Thesis, University of Sussex, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.380494.

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22

Reeve-Tucker, Alice Glen. "Evelyn Waugh, Graham Greene, and Catholicism : 1928-1939." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3469/.

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This thesis considers the development of Evelyn Waugh's and Graham Greene’s Catholicism between 1928 and 1939. Focusing predominantly on Waugh’s and Greene’s novels, it investigates how their writings express Catholic ideas, as well how their faith informs their views of human nature, their political sympathies, and their criticisms of modern secular civilization. While it recognizes the important differences between Waugh’s and Greene’s thinking in this period (such as their diverging political sympathies and their uses of different forms and genres of writing), it also establishes some significant affiliations between their Catholic points of view. Both authors associate the increasingly secular condition of English society with themes of decay and disintegration, acknowledge the reality of Original Sin, and believe in a supernatural reality distinct from its earthly counterpart. The Introduction provides an overview of Greene and Waugh scholarship, noting that there is currently no critical study devoted to the topic of early affiliations between these authors’ Catholic principles. The first two chapters propose that the beginnings of Waugh’s and Greene’s Catholic perspectives can be detected in their early fiction. Chapter Three examines in relation to each other Waugh’s and Greene’s novels between 1930 and 1935. Chapter Four charts the development of their respective vantage-points in the period 1936-1938. The final chapter looks at the year 1939 and assesses the nature of these authors' Catholic views prior to the outbreak of the Second World War.

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23

Willson, Alexander. "The Growing Instrumentalization of Catholicism in French Politics." Thesis, The American University of Paris (France), 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13871639.

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24

Verner, Laura Anne. "Post Reformation Catholicism in the Midlands of England." Thesis, King's College London (University of London), 2017. https://kclpure.kcl.ac.uk/portal/en/theses/post-reformation-catholicism-in-the-midlands-of-england(0d7c1905-4a74-4b5b-9969-b9410f951998).html.

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This dissertation examines the Catholic community of the Midlands counties during the reign of Elizabeth I (1558-1603). While local studies of post-Reformation Catholics have been attempted in other English regions, no substantial body of work has been produced for the Midlands, despite its significance with the Gunpowder Plot and later Catholic Emancipation. The approach has been to endeavour to understand the causes and consequences of recusancy and how this affected the identity of the Catholic individual and community. Also of interest was the methods of innovation the community used in order to maintain adapted forms of devotion. The principal findings and discoveries demonstrate that the Catholic community of the Midlands was, in general, detached from its medieval predecessor, but also did not follow Tridentine teachings; Elizabethan Catholicism was a unique experience. Unable to worship freely, Midlands Catholics resorted to clandestine and surreptitious practices and proved to be eclectic and fluid with regard to religious doctrine when the occasion demanded. This dissertation is arranged into six thematic chapters plus an epilogue. This method allowed several key aspects of the continuation of Catholicism in the Midlands to be analysed separately. Chapter 1 introduces the themes explored in the dissertation. Chapter 2 introduces the geographical, political and ecclesiastical jurisdictions of the Midlands, along with the gentry families of the counties. Chapter 3 examines the kinship and patronage networks used by the community to protect themselves. Chapter 4 looks at the anti-Catholic measures implemented by the state, and their effect in the Midlands counties. Chapter 5 focuses on the methods used by Midlands Catholics to adapt Catholic devotion in the absence of priests. Chapter 6 considers the themes of material culture and sacred space, and the innovations used by the community to maintain familiar traditional rituals. Chapter 7 considers how the Catholic and Protestant communities interacted, worked and lived with one another, and how Catholics related with the state, either with resistance or passivity. An epilogue considers the effect of post-‐‑Reformation Catholicism in England, and the enduring memory that reverberated through the centuries.

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25

Kidd, Paul McCarry. "King James VI and the demonic conspiracy witch-hunting and anti-Catholicism in 16c. and early 17c. Scotland /." Connect to electronic thesis, 2004. https://dspace.gla.ac.uk/retrieve/542/04kidd%5Fmphil.pdf.

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26

Prociv, Patricia Mary, of Western Sydney Hawkesbury University, and Faculty of Social Inquiry. "Personal identity and the image-based culture of Catholicism." THESIS_FSI_XXX_Prociv_P.xml, 2000. http://handle.uws.edu.au:8081/1959.7/318.

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This research is documented in three volumes, and is the study of a series of three Doctoral exhibitions. The first of these, Australian moon over Cumbria and the procession of life, evolved from a series of watercolours based on the biblical figures of Eve and the serpent.The volume contains images and a critique from Australian moon over Cumbria. Also included are images that influenced the work, essays, and information on relevant minor exhibitions. The second, Sisters and spinsters, the Misses Swann of Elizabeth Farm, was designed and executed as site-specific.The Misses Swann were nine sisters, and the exhibition focused on the sisters' working lives, their contribution to their local communities, and their personalities.Needlepoint and damask table napkins were used as vehicles for the storytelling.Critical writings and extensive reference material are included. The third in the series, Constructing identity within Catholicism, was based on the hypothesis that images of the culture of Catholicism have the capacity to influence personal identity. All of the work was designed to complement the design and spiritual meaning of the chapel. Included along with the essays are supporting images and documentation.
Doctor of Creative Arts

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27

Martindale, Gabriel Antony Vivian. "The Anglican controversy with Roman Catholicism, c. 1660-1688." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708090.

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28

Underwood, Lucy Agnes. "Childhood, youth and Catholicism in England, c.1558-1660." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610368.

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29

Dean, Jonathan. "Catholicae ecclesiae unitatem : Nicholas Harpsfield and English Reformation Catholicism." Thesis, University of Cambridge, 2004. https://www.repository.cam.ac.uk/handle/1810/272108.

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30

Himes, Michael J. "Living Catholicism: Roles and relationships for a contemporary world." The Church in the 21st Century Center at Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104033.

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31

Anderson, Helena Mary. "Anna Brennan (1879-1962): Feminism and Catholicism in Context." Thesis, Australian Catholic University, 2018. https://doi.org/10.26199/5de07014b8d7f.

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The historical analysis of any individual life is augmented by an incorporation of the complexity of identity formation and representation. Using an intersectional framework and with reference to various insights from some of the recent scholarship on historical biographies, this thesis focuses on the life of one Australian woman, Anna Brennan (1879-1962). Brennan was a pioneering lawyer in Victoria and an ardent advocate for the rights of women. The central issue that is examined in this thesis is how Brennan’s personal commitment to Catholicism propelled her advocacy in this domain. A significant feature of Brennan’s life was her active involvement and leadership in many clubs and organisations for women, within and beyond the Catholic community. Besides her extensive engagement in legal and social welfare issues, Brennan was also known for her literary ability and her promotion of the arts. It is suggested in this thesis, that the close examination of the influence of Catholicism in Brennan’s life supports an argument for investigating the significance of religion from an intersectional standpoint. This study of Brennan’s life will assist in highlighting the leadership of lay women in the Catholic Church in Australia, providing a role model who successfully navigated the gendered historical context of twentieth century Australian society and culture.

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32

Jorgenson, Cameron H. Harvey Barry. "Bapto-Catholicism recovering tradition and reconsidering the Baptist identity /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5239.

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33

De, Chirico Leonardo. "Evangelical theological perspectives on post-Vatican II Roman Catholicism." Thesis, Bern ; New York : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39112833n.

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34

Prociv, Patricia Mary. "Personal identity and the image-based culture of Catholicism." Thesis, View thesis View thesis, 2000. http://handle.uws.edu.au:8081/1959.7/318.

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This research is documented in three volumes, and is the study of a series of three Doctoral exhibitions. The first of these, Australian moon over Cumbria and the procession of life, evolved from a series of watercolours based on the biblical figures of Eve and the serpent.The volume contains images and a critique from Australian moon over Cumbria. Also included are images that influenced the work, essays, and information on relevant minor exhibitions. The second, Sisters and spinsters, the Misses Swann of Elizabeth Farm, was designed and executed as site-specific.The Misses Swann were nine sisters, and the exhibition focused on the sisters' working lives, their contribution to their local communities, and their personalities.Needlepoint and damask table napkins were used as vehicles for the storytelling.Critical writings and extensive reference material are included. The third in the series, Constructing identity within Catholicism, was based on the hypothesis that images of the culture of Catholicism have the capacity to influence personal identity. All of the work was designed to complement the design and spiritual meaning of the chapel. Included along with the essays are supporting images and documentation.

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35

Prociv, Patricia Mary. "Personal identity and the image-based culture of Catholicism." View thesis View thesis, 2000. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030520.145146/index.html.

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Johnston, Rona Gordon. "The Bishopric of Passau and the Counter-Reformation in Lower Austria, 1580-1636." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361840.

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Morrison, S. J. "Heresy, heretics and heresiarchs in the works of James Joyce." Thesis, Royal Holloway, University of London, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313071.

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Опанасюк, Валентина Володимирівна, Валентина Владимировна Опанасюк, Valentyna Volodymyrivna Opanasiuk, and А. Філіпенко. "Особливості віровчення та догмати католицької церкви." Thesis, Видавництво СумДУ, 2007. http://essuir.sumdu.edu.ua/handle/123456789/17437.

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McNicholas, Cornelius Anthony. "Faith, fatherland and the politics of exile : the Irish press in mid-Victorian Britain." Thesis, University of Westminster, 2000. https://westminsterresearch.westminster.ac.uk/item/944v7/faith-fatherland-and-the-politics-of-exile-the-irish-press-in-mid-victorian-britain.

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The subject of this study is the attempt to establish a press amid the Irish immigrants in mid-Victorian England. There had long been a notable Irish contribution to English journalism, and the first Irish papers to be printed in England had been founded soon after the Act of Union. The press of the 1860s was to be different, however. Earlier papers had been aimed at a small, political elite but the massive immigration following the Famine meant that there was now, potentially, a large reading public. It was a public which was defined to a great extent by two ideas, nationality and religion-in the parlance of the time, faith and fatherland. These two elements crucially shaped the responses of both the migrants and of the wider English society to each other. Where Irish life in England was organised, it was Catholic and the secular, nationalist journalists of this study, wrote for a community and within a social organisation which was confessional. They were also operating at this time, against a political background of increasing turbulence-which led as the decade progressed, to rebellion and repression and which saw both the last public execution in Britain and the deaths of civilians on the streets of London. The central question for the press of the migrants was how to produce and sustain newspapers in a hostile political environment, which were at the same time secular but operated within a system of distribution particularly sensitive to clerical control.

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Phelps, JamieT. "Black and Catholic-Slavery, Racism and Resilient African American Catholicism." Bulletin of Ecumenical Theology, 2007. http://digital.library.duq.edu/u?/bet,2990.

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FitzGerald, John Edward. "Conflict and culture in Irish-Newfoundland Roman Catholicism, 1829-1850." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq26117.pdf.

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Haydon, C. M. "Anti-Catholicism in eighteenth-century England c.1714 - c.1780." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371668.

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Rustell, Anthony Christopher. "Tudor religious conservatism : conformity and Catholicism in Norfolk, 1530-58." Thesis, University of Oxford, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.432117.

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Pigott, Alan R. L. "An educated sense of fitness : Liberal Anglo-Catholicism 1900-1940." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408199.

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Lees, James Christopher. "Clemens Wenzeslaus, German Catholicism, and the French Revolution, 1768-1792." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608113.

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Ravalde, Elisabeth Sarah. "Limiting Catholicism : ambivalence, scepticism and productive uncertainty in Eastern Uganda." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/22966.

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As the Catholic Church continues to expand in Uganda, this thesis offers an ethnographic study of engagement with Catholicism among the laity in a relatively new, rural parish in the Teso Region of eastern Uganda. Founded in the late 1990s, the creation of a new parish in the Sub-County of Buluya has brought people into closer proximity to the Catholic Church, its priests, and its doctrines, throwing into sharp relief some of the tensions between Catholic and local moral and spiritual frameworks. Based on 17 months of ethnographic and archival fieldwork, I examine the way in which people negotiate the challenges posed by this change, as they seek to balance the need to use the tools Catholicism offers for getting on in post-colonial Uganda with desires to protect older ways of seeing the world and acting in it. My central argument is that people respond to the Church’s attempts to embed itself as an all-encompassing presence and influence in the lives of its members, by engaging in processes of limiting this presence and influence. By remoulding and realigning some of its central concepts, by resisting wholeheartedly committing to its claims to spiritual knowledge and healing potential, and by isolating its moral and behavioural directives from certain aspects of their lives, the laity in Buluya rein in the Catholic Church’s attempts to permeate and dominate all aspects of their lives. I suggest that these limits go hand in hand with the pervasive religious uncertainty that underpins people’s engagement with the Church, arguing that these limiting practices serve to maintain their religious uncertainty as doors are left open to alternative ways of engaging with their social and spiritual surroundings. In turn, the productive potential of this religious uncertainty encourages these limits to be enacted and maintained. Limiting Catholicism, in essence, enables people in Buluya to commit to it.

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Samland, James A. "Towards an evangelical understanding of Roman Catholicism in Eastern Europe." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1546.

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Vejvoda, Kathleen M. "The dialectic of idolatry : Roman Catholicism and the Victorian Heroine /." Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.

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Corio, Alec Stephen. "Historical perceptions of Roman Catholicism and national identity, 1869-1919." Thesis, Open University, 2013. http://oro.open.ac.uk/54715/.

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This thesis seeks to illustrate and explain the fundamental changes which occurred in English attitudes to Roman Catholicism, and in the construction of English national identity, in the late nineteenth and early twentiethcentury. It argues that the excltisivist Protestant identity of the nation, which had hitherto been maintained by an anti-Catholic historical narrative, was challenged by the development of a confident Roman Catholic historical consciousness which was believed to be based on an authoritative, 'scientific' appreciation of England's medieval past. The thesis offers the first systematic analysis of Francis Gasquet's historical works. It examines their intellectual origins and formation, and situates Gasquet in relation to the increasingly respected academic discipline of history. It argues that his writing played an important role in reshaping scholarly and popular attitudes to the role Roman Catholics had played in the national past, and should play in the contemporary public sphere. Gasquet's historical credentials were essential to the English Roman Catholic Church's campaign to secure a papal condemnation of Anglican orders. This thesis analyses the role historical consciousness played in the inter-Church polemics of the 1890s. It argues that these texts reinforced popular recognition of the historical consistency of Roman Catholicism, and transferred much of England's residual anti-Catholic animus to Anglican ritualism. The thesis concludes by exploring how Anglo-Vatican diplomacy, stimulated by the national security imperatives of World War One, highlighted the political value of the new position of the Roman Catholic Church in the English public sphere. Through a study of the British Mission to the Holy See based on extensive use of British and Roman archives, it argues that English national identity was finally freed from its traditional opposition to the role of the papacy within Roman Catholicism.

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Oxford, Mitchell Edward. "The Francophone World and the Making of an American Catholicism." W&M ScholarWorks, 2017. https://scholarworks.wm.edu/etd/1516639777.

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Although historians have long understood the importance of France to the institutional development of the Catholic Church in British North America, this portfolio is an attempt to demonstrate the significant role played by the Francophone world in shaping a distinctly American Catholicism in the United States. It does so by looking at two moments in the history of the American republic. The first is the attitude of the Continental Congress toward Quebec, which culminated in the invasion of Canada in 1775. In their attempt to sway Canada to the Patriot cause, Congress slowly reconciled themselves to guarantee religious liberty to the Roman Catholic Quebecois. Congress also included two Catholic Marylanders, John Carroll and Charles Carroll of Carrollton, in its Commission to Canada, which sought in vain to gain Quebecois’ support for the invasion. Although the Commission failed in its goals, it was nevertheless an important moment in trajectory of religious toleration in the emerging American republic and it opened opportunities for Roman Catholics such as the Carrolls to gain greater participation in civil government. The second paper adds to the scholarship on the significance of the French Revolution on American Catholicism. Whereas most of the literature on this topic focuses on the immigration of priests, women religious, and devout laypersons from France to the United States, this essay argues that the French Revolution was central to Bishop John Carroll’s evolving understanding of republicanism, secular government, church-state relations, and, crucially, his beliefs about the direction of providential history at the moment in which Carroll was organizing his see.

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