Dissertations / Theses on the topic 'Religious thought – To 600'
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Freeburn, Ryan P. "The work and thought of Hugh of Amiens (c. 1085-1164)." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13618.
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Throughout the course a long life in which he served as a cleric, a Cluniac monk, and an archbishop, Hugh of Amiens (c. 1085-1164) wrote a number of works including poems, biblical exegesis, anti-heretical polemics, and one of the early collections of systematic theology. This dissertation aims to provide an intellectual biography of Hugh which grants a better understanding not only of his motivations and ideals, but also some of those of the wider clerical and monastic world of the twelfth century. It examines each of Hugh's theological and literary compositions with their manuscript distribution, chronology, and contemporary setting, giving an in-depth exegesis of the texts including their concerns, sources of material, and their meaning within the context of their day. So too does it compare him with contemporaries who were writing similar works, from the compilers of sentences to biblical versifiers. Many themes surface in this work. One of these is the influence that both the scholastic and the monastic worlds had on Hugh. His writings show that he, along with many of his contemporaries, was secure in drawing inspiration from the contemplative spirit of the cloister as well as the methodical and disputatious endeavours of the schools. Another key theme is the extensive influence of St. Augustine, not just upon Hugh's thought, but also upon the thought of most of Hugh's contemporaries. The role of Hugh's works in the origin of systematic theology also emerges, as does their relation to events in the larger religious, social, and political scene, such as the rise of popular heresies and new religious movements, the condemnation of Gilbert de la Porree (c. 1076-1154), and the schism under Pope Alexander III (c. 1100-81). It concludes that Hugh was not only an intriguing individual, but also a representative of many of the important and widespread trends of his day.
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Lackner, Dennis Finn. "Humanism and administration in the Camaldolese Order (1480-1513)." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670209.
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Subbiah, Ganapathy. "Roots of Tamil religious thought /." Pondicherry : Pondicherry Institute of Linguistics and Culture, 1991. http://catalogue.bnf.fr/ark:/12148/cb37493863q.
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Morgan, Suzanne Melissa. "Aspects of Mary Wollstonecraft's Religious Thought." The University of Waikato, 2007. http://hdl.handle.net/10289/2300.
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The works of Mary Wollstonecraft have been largely utilized in the twentieth and twenty-first centuries within the domain of feminist studies. They were influential throughout the 'feminist movement' of the 1960s and 1970s and Wollstonecraft is routinely given the title of 'mother' of feminism. One result of her works being classified as important feminist texts is the elision of the religious element in her works. Moreover, recent scholarship has drawn attention to the central importance of religion in eighteenth century British discourse. This thesis will primarily argue that Wollstonecraft was heavily influenced by religion, and that her writings were conceived in response to a profoundly theologico-political culture. This influence of religion has generally been overlooked by researchers and this thesis will aim to redress this absence. Four of Wollstonecraft's works - all produced within a 'similar' political climate and within a concise time period - are utilized to show that religion was a foundational element within Wollstonecraft's thought and arguments. This thesis shows that Wollstonecraft was not so much a 'feminist' thinker, but a unique intellectual determined to show that the inferior position of women went against 'God's will', teachings and the equality He had ascribed to both men and women during Creation.
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Franke, John R. "The religious thought of John Hooper." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.363730.
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Fakhoury, Hadi. "Henry Corbin and Russian religious thought." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121282.
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This study addresses the influence of Russian religious thought on the French philosopher and Islamicist Henry Corbin (1903-1978). In the 1930s, Corbin came into contact with religious thinkers of the Russian emigration in Paris, particularly Nikolai Berdyaev (1874-1948), who had an important role in his critical reception of contemporary German philosophy and theology. In 1939, Corbin moved to Istanbul where, parallel to his work on the first critical edition of the writings of the Iranian philosopher Shahab al-Din al-Suhrawardi (1155-1191), he deepened his knowledge of Byzantine theology and translated some of the writings of the Russian theologian Fr. Sergius Bulgakov (1871-1944). Corbin's post-war writings thus contain important references to Russian thinkers such as Berdyaev, Bulgakov, Aleksey Khomiakov (1804-1860), Fyodor Dostoevsky (1821-1881), Konstantin Leontiev (1831-1891), and Vasily Rozanov (1856-1919). These thinkers had a unique role in Corbin's ecumenical project. He was indeed convinced that Russian Orthodoxy has an important role in mediating between East and West, Christianity and Islam. Until now, there has been no attempt to study the Russian connection in Corbin's thought. The present work explores this influence as reflected in the themes of East and West, Sophiology, Divine humanity, eschatology, angelology, and Orthodox iconography. In the process, it sheds light on the sources of Corbin's philosophical positions, interest in certain themes, and choice of terminology.Cette étude traite de l'influence de la pensée religieuse russe sur le philosophe et islamologue français Henry Corbin (1903-1978). Dans les années 1930, Corbin pris contact avec des penseurs religieux issus de l'émigration russe à Paris ; en particulier, Nicolas Berdiaev (1874-1948), qui eût un rôle important dans sa critique de la philosophie et la théologie allemande contemporaine. En 1939, Corbin s'installa à Istanbul où, parallèlement à son travail d'édition des œuvres du philosophe iranien Shahab al-Din al-Suhrawardi (1155-1191), il approfondit ses connaissances en théologie byzantine et traduisit certains écrits du P. Serge Boulgakov (1871-1944). Nous retrouvons ainsi des références importantes à des penseurs russes tels Berdiaev, Boulgakov, Alexeï Khomiakov (1804-1860), Fiodor Dostoïevski (1821-1881), Constantin Léontiev (1831-1891), Vassili Rozanov (1856-1919), dans les écrits d'après-guerre de Corbin. Ces mêmes penseurs eurent un rôle unique dans la vision œcuménique de Corbin. Ce dernier fut en effet convaincu que l'Orthodoxie russe a un rôle médiateur à jouer entre l'Orient et l'Occident, le Christianisme et l'Islam. À ce jour, aucune étude s'intéressant au philosophe n'avait élucidé cette influence. C'est pourquoi, le travail entrepris ici a pour but de combler cette lacune à travers divers thèmes tous traités en tenant compte de cette même influence : l'Orient et l'Occident, la sophiologie, la divino-humanité, l'eschatologie, l'angélologie et l'iconographie orthodoxe. Cette étude met l'accent sur les sources des positions philosophiques de Corbin, sa prédilection pour certains sujets, ainsi que son répertoire lexical.
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Doustdar, Haghighi Mohammad. "The religious thought of Ahmad Kasravi Tabrizi." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0006/MQ43858.pdf.
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Doustdar, Haghighi Mohammad. "The religious thought of Aḥmad Kasravī Tabrīzī /." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28265.
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The advent of Ahmad Kasravi (1890--1946) and his Pakdini movement represents one of the most important developments in the history of socio-religious thought in Iran in the Pahlavi era (1925--1979). It was one of the greatest home-grown ideological challenges to Shi'ism and Shi'i clergy in the twentieth century.The present thesis aims to analyze Kasravi's religious ideology. It examines first the historical factors that played a significant role in the development of Kasravi's socio-religious consciousness and his keen interest in religion. Secondly, it explores the intellectual contexts of his religious thought---its origins, the controversial nature of it, the original aspects of it, the reaction of the clergy and intellectuals of the time to it, and its significance and impact on the coming generations. Finally, the key concepts of Kasravi's socio-religious ideology and some major current misunderstandings of them are examined. (Abstract shortened by UMI.)
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Hannant, Fiona. "The religious thought of Percy Bysshe Shelley." Thesis, University of Sheffield, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319416.
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Harilela, Aron. "The religious and political thought of Swami Vivekananda." Thesis, University of Hull, 1996. http://hydra.hull.ac.uk/resources/hull:4474.
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Vivekananda's thought has been subject to many different interpretations. In the 1890s. Krishna Verma, writing for the journal Sociologist, claimed that Vivekananda was influenced by the evolutionary ideas of Herbert Spencer, which emphasized struggle and the eventual survival of the fittest. Verma therefore concluded that Vivekananda advocated what Verma called `righteous terrorism', which was an attempt to purify the Indian race, to weed out the weak and to create a society of strong, robust individuals. In recent years, the Bharatiya Janata Party has tended to appropriate Vivekananda for its own political purposes by interpreting him as an ideologist of its brand of Hinduism. There are others who have seen Vivekananda as a socialist; an interpretation that became prominent in the twentieth century Indian nationalist movement.I wish to argue that although these and other interpretations capture important aspects of Vivekananda's thought, they do not do him full justice. My basic contention in this thesis would be that Vivekananda's project was larger than has been traditionally interpreted and largely consisted in the spiritual and political regeneration of the Indian civilization. Vivekananda thought that India had steadily become degenerate over the last few centuries: its people were divided, they lacked vitality, and possessed no spirit of social service. Moreover, he thought that the traditional Hindu thought had a deep structural tendency to oscillate between anarchic individualism, on the one hand, and collective authoritarianism, on the other. This was evident, for example, in the fact that while the Hindu was free religiously to choose whatever beliefs s/he liked, socially s/he was bound by the rigid norms of his/her caste. For these and other reasons, Vivekananda thought that Indian society, and especially Hindu society, had reached a point where it must either radically regenerate itself, or disintegrate and disappear.
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Dray, J. P. "Neoplatonism and French religious thought in the seventeenth century." Thesis, University of Oxford, 1987. https://ora.ox.ac.uk/objects/uuid:5c4c5d7a-9eb3-4b38-9273-eb71078017ad.
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This thesis is a heuristic and argumentative study of the significance of Neoplatonism in the religious thought of the French Catholic revival of the seventeenth century. Taking the broad corpus of Neoplatonic thought - classical, patristic, mediaeval and, especially, that of the Florentine Renaissance - as its starting-point, it deals briefly with the reception and exploitation of Neoplatonic ideas by the French Humanists, before proceeding to consider the seminal influence of the cercle Acarie in the late sixteenth century. It is in this spiritual group of distinctly mystical bent that we discern the beginnings of a profound movement of religious thought greatly inspired by Neoplatonism, with its ultimate origins in the years predating the Reformation, and which continued to play an important part in seventeenth-century philosophy and theology. This Neoplatonic movement is exemplified by the Order of Capuchins and the Congregation de l'Oratoire, and the main part of the thesis concerns these two religious groups in which the continuity, consistency and, indeed, inescapability of the Neoplatonic tradition are readily apparent. Amongst the Capuchins, the development away from abstract mysticism towards more Humanistic apologetics directly influenced by the Florentines is charted. With regard to the Oratoire, we have attempted to illustrate and demonstrate its pervasive spirit established by its founder and the nature of the Neoplatonism of its members whose fundamental thought and spirituality were informed by Dionysian mysticism and Augustino-Platonic idealism; the problems raised by the thought of Descartes are also considered in our survey of later Oratorians. The final three chapters are devoted to Malebranche, Bossuet and Fenelon, respectively, three major thinkers of the seventeenth century who embody the philosophical, the Humanistic or apologetic and the mystical strains of Neoplatonism that we have identified and which we believe are essential to the Catholic reform of the late sixteenth and seventeenth centuries.
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Cooper, Ian David. "Poetry, idealism and religious thought from Hölderlin to Eliot." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.614248.
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Gurney, Lynn Katharine. "Divine supervisors : the deified virtues in Roman religious thought." Thesis, University of Exeter, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421630.
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Armansyah, Agusman. "A study of the religio-political thought of Abdurrahman Wahid." Master's thesis, University of Cape Town, 2005. http://hdl.handle.net/11427/17957.
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Includes bibliographical references.In this study, I examine the methodological foundations of neo-modernist thought in Indonesia, focussing, in particular, on the thought of the contemporary Islamic intellectual, Abdurrahman Wahid. In discussing this newly established form of Islamic thinking, I analyse the contentious issue of the relation between state and organized religion within the context of pre- and post-independence Indonesia. Abdurrahman argues, through the articulation of a socio-cultural approach, that the antagonistic relationship between state and Islam can be overcome. By focussing on this controversial question and the methodology of Indonesian neo-modernist thinking, I examine the potential of Abdurrahman's religio-political thought to address the current predicament of the Muslim community in Indonesia. Abdurrahman's approach, which both attempts to reconcile the relationship between state and Islam and reinterpret Islamic teachings within the context of modern challenges, is, however, incapable of producing a genuine reconstruction of contemporary Islamic thought. In illustrating this assertion, I employ the historicist understanding of the Islamic heritage - al-Turath - in an attempt to contribute towards the development of an Islamic awakening discourse. I demonstrate that historical analyses can unearth the epistemological and ideological contents of the Islamic legacy, which has shaped the consciousness of the modern Muslim mind. It is concluded that the recovery of the greatness of Islamic civilization can only be achieved through a historicist understanding of the epistemological structure of the Islamic heritage.
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Campbell, Alexander David. "The political and religious thought of Robert Baillie (1602 -1662)." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708336.
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Sitoto, Tahir Fuzile T. "On Africana/Islamica existential thought: Don Mattera and the question of transcendence." Doctoral thesis, University of Cape Town, 2018. http://hdl.handle.net/11427/29682.
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Although a figure of many interests, Don Mattera remains one of the least studied figures in South African scholarship. This study combines two primary concerns. The first revolves around an imperative for a comprehensive study of Don Mattera. Linked to the first concern is the second, which is the challenge to find a method and a theoretical approach to read Mattera. In addition to being a poet of note, writer and journalist, Mattera is also known as a resilient activist and one of the critical voices in the Black Consciousness Movement of South Africa. Yet, the little that is written on him is either limited to his role in youth gangs, even though he eschewed the life of gangsterism as far back as the mid-1950s, or studied within the context of black South African writing in English. Hence, he is relegated to what is termed 'literature of protest’. There is to date hardly any substantive writing on Mattera and his attachment to Islam despite the fact that he encountered Islam in the 1970s and considers his conversion (to Islam) one of the most significant milestones in his life. The interest expressed in Don Mattera in this study, therefore, is not limited to Mattera the poet and writer only; it also looks at Mattera as a black Muslim subject. The decision to read Mattera in this extended sense presented a theoretical challenge and informed the second concern and problem addressed in this study. Given Mattera’s complexity and range of interests, the question of which method and theoretical approach is ideal for a comprehensive reading of him remained a challenge. In the end, after considering several disciplinary and methodological options, black/Africana existential thought and philosophy as a method and theoretical anchor was selected. This is because black/Africana existential thought and philosophy understood as 'an intertextually embedded discursive practice’ facilitates a comprehensive reading and study on Don Mattera. Informed by a critical engagement with the data of this study, which consists of Mattera’s poetry, fiction and public discourse where Mattera is read alongside Malcolm X, the perceived proclivity of black/Africana existential thought (and philosophy) to privilege a hermeneutic of struggle proved inadequate. The hypothesis presented in this study is that inasmuch as Mattera has been read through the lenses of struggle and protest, such a reading, and by inference, hermeneutic, fosters epistemic closure. For not only does it fail to earnestly consider categories such as Islam as a critical discursive concern within black/Africana existential thought and philosophy, it also, entrenches fossilised notions of black subjectivity and sense of self and being. As a reversal to the hermeneutic of struggle, this dissertation posits an alternative reading in a hermeneutic of transcendence. A hermeneutic of transcendence is attentive to Mattera’s complex sense of self, identity and subjectivity that extends beyond his literary output. Transcendence as used in this study connotes a double meaning that captures both the Sartrean sense of intersubjective transcendence, as well as Levinasian sense of transcendence as a gesture towards the beyond and metaphysical. I argue that a hermeneutic of transcendence provides a better reading of Don Mattera than the hermeneutic of struggle and protest.
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Pahlan, Homyar Cawas. "The reception of John Locke's moral and religious thought, 1690-1710." Thesis, University of Cambridge, 2009. https://www.repository.cam.ac.uk/handle/1810/252126.
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Khuluq, Lathiful. "Kyai Haji Hasyim Asy'ari's religious thought and political activities, 1871-1947." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37211.pdf.
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Pura, Murray Andrew. "Vital Christianity a study of the religious thought of William Wilberforce /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Khuluq, Lathiful. "Kyai Haji Hasyim Asyʾari's religious thought and political activities (1871-1947)." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27946.
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This thesis surveys the religious thought and political activities of K. H. (Kyai Haji) Hasyim Asy'ari (1871-1947), founder of both the Pesantren Tebuireng and the Nahdlatul Ulama. Given the extent of his legacy, it will study his life, educational background and pesantren milieu in order to gain an understanding of his career and the events that inspired him. A prolific writer, K. H. Hasyim Asy'ari produced works on theology, sufism, politics and Islamic law. Many of these works will be discussed. His theology was standard Sunni, while his mystical practice and thinking may best be described as sufi/ orthodox. He encouraged Muslims to follow the four Sunni schools (madhahib) in the belief that they contained the most valid teachings. In the political sphere, he called upon Muslims to strengthen the ties of Muslim brotherhood. And although K. H. Hasyim Asy'ari spent most of his life teaching in the pesantren, he also played an important political role, especially as leader of a Muslim unity movement during the late Dutch colonial period, as representative to Muslim organizations active under the Japanese occupation and finally as a supporter of Indonesian independence in the late 1940s. Significantly, K. H. Hasyim Asy'ari was regarded as the preeminent leader of the traditionalist Muslims from the 1920s to the 1940s, but enjoyed the respect of the modernist faction at a time when relations between traditionalists and modernists were strained. In effect, he served as spiritual leader to many 'ulama', soldiers and politicians.
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Grün, Simone. "The religious, social and political thought of William Walwyn 1600-1681." Thesis, University of Warwick, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.484487.
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Berry, Mark Keith. "The political and religious thought of Wagner's Ring of the Nibelung." Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/284012.
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In this dissertation, I explore the political and religious ideas expounded in Wagner's Ring, through close attention to the text and drama, the wealth of Wagner source material upon Wagner (e.g. correspondence, prose works, other dramas, diaries, contemporary accounts), and the multifarious intellectual influences upon the composer during the work's lengthy gestation and composition. Classical interpretations have tended to opt either for an 'optimistic' view of the Ring, centred upon the influence of Young Hegelian thought - in particular the philosophy of Ludwig Feuerbach - and Wagner's concomitant revolutionary politics, or for the aforementioned 'pessimistic' option, removing the disillusioned Wagner-in-Swiss-exile from the political sphere and stressing the undoubtedly important role of Arthur Schopenhauer. Such an 'either-or' approach seriously misrepresents not only Wagner's compositional method but also his intellectual method. It also sidelines inconvenient aspects of the dramas that fail to 'fit' whichever interpretation is selected. Wagner's tendency is not progressively to recent previous 'errors' in his œuvre; it is not Socratic. Radical ideas are not completely replaced by a Schopenhauerian world-view, however loudly the composer might come to trumpet his apparent 'conversion'. Nor is Wagner's truly an Hegelian method, sublating the partial verities arrived at hitherto into their allotted places in an intricate system of ever-changing dialectical mediation - although Hegelian dialectic plays an important role. In fact, Wagner is in many ways not really a systematic thinker at all (which is not to portray him as self-consciously unsystematic in a Nietzschean, let alone 'post-modernist' fashion). His tendency, rather, is agglomerative, ideas and influences proceeding to overlap, rather like a rudimentary geological overlay.
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Levesque, Paul J. "Symbols of transcendence : religious expression in the thought of Louis Dupré /." Louvain : Peeters : W. B. Eerdmans, 1997. http://catalogue.bnf.fr/ark:/12148/cb38859162w.
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Farouk-Alli, Aslam. "Contemporary Islamic thought and the re-emergence of the Qur'an as foundational text." Master's thesis, University of Cape Town, 2002. http://hdl.handle.net/11427/12580.
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Bibliography: leaves 157-168.This study examines the status of the Qur'an in contemporary Islamic thought at the point of intersection with the philosophical discourses of modernity and postmodernity. As a marginal discourse, Islamic thought has had to seek legitimacy in light of the dominant paradigms of modernity and postmodernity. It is argued that through active engagement and critique of the dominant paradigms, Islamic discourse is able to articulate a much more vivid portrait of its authentic-self. This self-portrait is shaped by dissenting voices within the Western philosophical tradition critical of modernity and postmodernity, as well as by voices from the Islamic intellectual tradition. The role of the Qur'an as foundational text is approached by questioning the status and source of values in both the Western and the Islamic traditions. It is consequently argued that the moral categories of right and wrong, or good and bad, are necessarily ontological in Islam and are informed by the Qur'an. The role of the Qur'an as foundational text is thus affirmed from this perspective. Finally, the mechanism through which the Qur'an is able to convey its ethical imperative is explored. In this regard, it is argued that the Qur'an is performative in nature and that its moral ethos is conveyed by a dialogic process. The conclusion suggests that the re-emergence of a religious slant in social discourse is of marked significance, especially at a time in which secular philosophy is being cogently challenged. This study is therefore an apt example of a new and important focal point in the social sciences.
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Stafford, Emma Josephine. "Greek cults of deified abstractions." Thesis, University College London (University of London), 1994. http://discovery.ucl.ac.uk/1317665/.
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This dissertation aims to explore the phenomenon of the worship of abstract concepts in personified form and its development in the Archaic and Classical periods. An introductory chapter surveys previous scholarly literature on the subject and covers some general theoretical issues: i) definitions; ii) problems of sources and methodology; iii) the question of the predominantly feminine gender of these figures; iv) ancient and modern theories on deified abstractions as a class. Six chapters then look at a selection of individual cults in roughly chronological sequence, each exemplifying one or more of the general questions raised by such cults. Themis provides a good example of the very "mythological" deified abstractions of the Archaic period and the problems of tracing the origins and early history of personification cults. Nemesis was probably worshipped at Rhamnous from the sixth century, but acquires unique status in the fifth from an association with the battle of Marathon; the cult of the two Nemeseis at Smyrna, I argue, is a fourth-century innovation. Peitho is often associated with rhetoric, but a survey of her cult associations in a variety of locations emphasises her erotic side, an aspect further revealed in vase-painting. These three figures all have roots in archaic literature, whereas Hygieia, though soon mythologised as daughter of Asklepios, does not appear in any medium before her arrival in Athens in 420 BC in the healing god's wake. Her cult particularly raises the question of how seriously personifications could be taken as deities, since the concept which she embodies is so patently a human desideratum. Later innovations are similarly often dismissed as "mere" allegory or propaganda, as is illustrated by the case of Eirene in fourth-century Athens, most famously represented in Kephisodotos' group of Peace holding the child Wealth, her cult introduced in response to quite specific political circumstances. The problems of correlating archaeological and literary sources are particularly acute in the case of the most "abstract", figure to be considered, Eleos, eponymous deity of the Athenian "altar of Pity"; although the altar dates from the late sixth century, its insubstantial god is probably a later development. From these six case studies some provisional conclusions can be offered on the place of deified abstract ideas in Greek religious thought and practice.
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Gilbert, Howard J. "The right to freedom of belief : a conceptual framework." Thesis, University of Essex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327069.
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Riyadi, Abdul Kadir. "Show me things as they are : study on the religious thought of Muhammad Jalaluddin Rumi." Doctoral thesis, University of Cape Town, 2003. http://hdl.handle.net/11427/6045.
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Wilson, Michael John. "The spiritual Swinburne : religious thought in the works of Algernon Charles Swinburne." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307228.
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Dormandy, Charlotte. "George Eliot's religious consciousness and its role in her thought and work." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315381.
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Blair, Matthew. "Without God or metaphysics : exploring possibilities for religious thought in contemporary culture." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1364.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
Arts and Humanities
Religious Studies
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Rose, Timothy Edward Francis. "Paradox and revelation : the incarnation and natural theology in Kierkegaard's religious thought." Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/paradox-and-revelation--the-incarnation-and-natural-theology-in-kierkegaards-religious-thought(19d84a13-825d-4307-90ff-e8f18131dc42).html.
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Hole, R. J. "The role of religious arguments in political thought in England 1760-1832." Thesis, University of Exeter, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.373171.
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Abel, Robert Benjamin. "The Religious Philosophy of Richard M Nixon." W&M ScholarWorks, 2008. https://scholarworks.wm.edu/etd/1539626558.
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Hamim, Thoha. "Moenawar Chalil's reformist thought : a study of an Indonesian religious scholar (1908-1961)." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40151.
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This thesis studies Moenawar Chalil's reformist thought, as it was patterned after that of earlier reformists. Issues which have been long formed the heritage of religious reform appear therein, ranging from a call to return to the original sources of Islam to condemnation of popular religious practices. In his approach to Qur'an-interpretation, Chalil stripped the texts of legendary traits, rejected the principle of naskh, offered a particular approach to the interpretation of the mutashabihat verses and emphasized the i'jaz 'aqli/. His aim was to revitalize the Qur'an's function as a guide for modern life and to stress its compatibility with present modes of thought. Chalil's call for the emulation of the Prophet's sunnah was designed to reestablish the latter's direct link to rulings of a legal nature. He urged greater scrutiny of the authenticity of hadiths in order to restore the simplicity of faith and to halt inappropriate practices falsely attributed to the Prophet's example. This attitude was the logical outcome of his puritan stance, which was also manifested in the scope of his ijtihad which he restricted only to matters related to the purification of 'aqidah and 'ibadah. Similarly, Chalil's total rejection of the practice of taqlid shows his puritan agenda which went beyond even that of the early reformists. This extreme position, however, led him to misunderstand the true meaning of taqlid and its role both in the procedures of the judicial system and in shaping the faith of the 'awamm. Chalil's concept of ittiba' did not assess the intellectual state of the 'awamm, whose inability to detect the reasons behind the proofs meant that they would inevitably have to remain in a state of taqlid. Similarly, his call for the abandonment of the madhhab only helped to foster a new taqlid in response to this position. Also central to Chalil's reformist thought was his revision of the understanding of the basic tenets of Islam and his correction of the tradition
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McFarland, Michael E. "Rethinking Secular and Sacred. On the Role of Secular Thought in Religious Conflicts." Thesis, University of Bradford, 2005. http://hdl.handle.net/10454/4260.
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In early 2001, as I began exploring the role of religion in conflict, I came across a declaration by a then little-known leader, Osama bin Laden, and his fellows. That declaration was of the World Islamic Front for Jihad Against Jews and Crusaders. Many analysts now see it as one of the founding documents of al Qaeda, the amorphous terrorist umbrella group. The purpose of the declaration was to issue a fatwa that, because United States troops were stationed in the holy Arabian peninsula and threatened Muslims, particularly in Iraq, it was every Muslim's duty 'to kill the Americans and their allies - civilians and military - ... in any country in which it is possible to do it'. Of course, the first thing that struck me, as an American, was that here was a group that wished to kill me solely because of my birthplace. They did not seem to care that I might not support specific actions of my government, even if I supported that government generally. Nor was there any discussion of whether methods other than violence might be more useful in persuading my fellow citizens as to the justice of their cause. I wondered, as a student of peace studies, what I could do in the face of such seemingly implacable hatred. The second thing that struck me about the declaration was its language. I noticed, in particular, a certain flourish that one does not often find in political analysis. The image that 'nations are attacking Muslims like people fighting over a plate of food' has always stayed in my mind because the simple image has such rhetorical power. I also noticed, in accordance with my research interests, the use of religious teachings as a justification for violence. Yet poetic rhetoric and religious dogma were not the only contents of that declaration. Bin Laden and his fellows made coherent political points. They cited as examples of the harm caused by the United States: the post-Gulf War presence of US troops in Saudi Arabia, 'dictating to its rulers [and] humiliating its people;' the continued bombing of Iraq 'even though all [Saudi] rulers are against their territories being used to that end;' and, finally, the way that these actions contributed to the security of Israel by weakening Arab nations. Thus, beneath its religious expression the declaration contained political points with which I could engage. Now, as I categorically oppose the use of violence, I unreservedly reject the conclusion of the fatwa. Moreover, I do not assume that a single statement is evidence of this group's true intent. It may very well be the case, as analysts more versed in their politics than I have argued, that al Qaeda's real goal is the establishment of an Islamic caliphate. Its affiliation with Afghanistan's Taliban certainly supports this argument. In spite of these things, though, their use of political arguments meant they were trying to reach an audience that cared about such things. I could address that audience as well, and try to propose different courses of action that would address the same concerns. Thus, I could step outside of my original framework, in which I envisioned implacable hatred, and argue for nonviolent ways of addressing the issues. Yet the religious idiom of the declaration was also an important factor. Given that the declaration addressed Muslims as Muslims, by only trying to argue political points with them I might alienate people for whom the religious language meant a great deal. Already in my research I had come to the conclusion, drawing on R. Scott Appleby's The Ambivalence of the Sacred, that the people best placed to show the peaceful potential of a religion are believers in that religion. I am not, however, religious. Thus, this conclusion left me with no recourse in the face of the religious aspects of conflict. I began to wonder what role a nonreligious - or, as I came to think of myself, a secular - person could play in peacemaking when religion is an element of a conflict. Moreover, I saw that different seculars would have different reactions to bin Laden's arguments. Some would reject the message because of the religious medium. Some, like I first did, would perceive the sociopolitical elements but continue to ignore the religious language. Others, as I also briefly did, might consider the religious element but leave out the issue of their own secular nature. Yet no perspective provided a good model for what I, as a secular, might do. Thus, the goal of my thesis became to analyze the various models of secularity, find the most beneficial principles, and construct from these a model for secular best practice. That Osama bin Laden's words should catalyze this thesis brings me to two important points. First, this is not a thesis about Islam. If a disproportionate number of the examples that I use throughout the thesis focus on Islam, this should not indicate that Islam deserves special attention concerning conflict and violence. Rather, the focus here is always on secularity and secular responses to religion in situations of conflict. However, particularly after September 11th, the largely secular policy and scholarly establishments of Europe and North America have produced a great deal of material concerning Islam. Thus, while I sought out more diverse sources dealing with secularity, I often used the religion most commented on by secular sources as an exemplar. That leads to the second point, which is that this is not a thesis about terrorism. Given its scope and the place of religion in it, most obvious case study to use in this thesis is the 'war on terror' - which I call such for ease of use, as that is what the Western media generally call it, not because I think it is an adequate designation. I will cover this topic in the final chapter, but because the thesis is about peace and violence in conflict, and not about specific forms of violence, it will not figure elsewhere. Because this thesis is concerned with violence and, specifically, with the promotion of peace, it has an overt prescriptive element. This stems in large part from my Peace Studies background. Peace Studies entails a normative commitment to pursue peaceful situations through nonviolent means. Thus, at several points I actively enjoin readers to take or not take certain types of action because, by my analysis, that is the best way to promote peaceful relationships. More generally, by the title of this thesis, I ask readers to 'rethink secular and sacred' - both what these terms mean, and more importantly how they relate to one another. In particular, this goal leads me to avoid discussing the concept of tolerance. Tolerance is often held to be a virtue by those who seek to promote nonconfrontational religious interaction. However, as many other writers have pointed out, the word 'tolerance' itself stems from physiological and biological studies, where it means the ability to withstand negative factors, such as poisons or drugs. Thus I find that its social meaning is essentially negative, denoting forbearance of what one finds repugnant. While in a very limited sense I feel that tolerance is necessary, it is only as a first step to actively engaging with what one might at first find off-putting.
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Pells, Ismini. "The military career, religious and political thought of Philip Skippon, c. 1598-1660." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708534.
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Ahmed, T. E. "The impact of religion on the management control systems of banks : The case of Islamisation in the Sudan." Thesis, University of Bath, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376718.
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Banyard, Maureen Lilian. "The concept of glory and the nature of man : a study of Jewish, Christian, Buddhist and Zoroastrian thought." Thesis, University of Leicester, 1989. http://hdl.handle.net/2381/34082.
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This study of the concept of glory across four different religions begins with Christianity. There the term 'glory' translates Greek doxa, a word which, deriving from a root meaning 'to seem', denotes 'outward appearance', and has in secular Greek the basic meaning 'opinion'. The New Testament, however, not only omits this connotation but gives doxa an entirely new one (radiance, divine Presence). Given that symbols are rooted in the experiential well-springs of a people, why did the Christian experience not bring a totally new symbol to birth. The answer is two-fold: (a) Christians took the word from the Septuagint version of the Hebrew Bible wherein it was used to translate Kavodh (glory) and (b) the meaning of doxa resonated with the Christian Encounter. It had first resonated with the Hebrew experience. It is this thesis that doxa was used by Christians and Greek-speaking Jews precisely because of its root meanings ('to seem' 'outward appearance' 'manifestation') and that these meanings, resonating also with the experience of Zoroastrians and Buddhists, are reflected in their ideas of glory, albeit within their different conceptual frameworks. 'Glory' in all four religions is related to man's experience of polarities: Immanence/Transcendence, Manifestation/Hiddenness, Presence/Absence, and it speaks of a Reality beyond appearance. Man longs for the Real; he seeks Self-transcendence. In the measure that he becomes 'selfless' he comes closer to that which he seeks and sees things as they really are. He grows from glory to glory until he becomes what he is. In Judaism, Christianity, Buddhism and Zoroastrianism man is of the essence of glory.
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Kutash, Ihor George. "Happiness in the thought of Hryhorĭ S. Skovoroda." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74038.
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Mafuta, Willy L. "Soteriology of the Bantu in the thought of John Hick." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Wood, Philip John. "Foundation myths in late antique Syria and Mesopotamia : the emergence of Miaphysite political thought 400-600 A.D." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.487162.
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The thesis examines the effects of Christianisation upon regional identity and political thought in the eastern Mediterranean in the fifth and sixth centuries. The historiography has emphasised the centripetal side of this process. But this thesis also draws attention to the centrifugal effects of Christianisation. The Syriac-speaking world could manufacture foundation myths to develop a cultural independence within the Roman Empire and to limit and, ultimately, to challenge the prestige of the emperor. I begin by examining the centripetal effects of Christianisation in the ecclesiastical histories of the fifth century and, in the Syrian provinces, in Theodoret of Cyrrhus Historia Religiosa. I argue that Christianity provided a more extensive means of classifying the peoples of the empire, both to exclude heretics and to monitor and judge the religious practices of provincial populations that had rarely been the concern of an earlier 'paideia'. In Theodoret's case, his attempts to control the reputations of provincial holy men are also a symptom of a more widespread cultural trend in the fifth century, namely the increasing importance and prestige of the Syriac language and the customs and histories of its users. This trend operates most starkly in the invented histories of the city of Edessa, the 'Doctrina Addai', which I examine with the aid of comparisons from more modern history. In the second half of the thesis I examine how a sense of local orthodoxy and ascetic prestige was used to criticise the empire during the Miaphysite movement, firstly in the city of Edessa, in the 'Julian Romance', and then in the whole of the Miaphysite east, centred on Mesopotamia, in John of Ephesus' 'Lives of the Eastern Saints'.
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Cebula, Larry. "Religious change and Plateau Indians: 1500 -1850." W&M ScholarWorks, 2000. https://scholarworks.wm.edu/etd/1539623971.
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This study is an ethnohistorical examination of Indian religious responses to contact with Euroamericans on the Columbia Plateau, from 1600 to 1850. Plateau natives understood their encounter with European civilization primarily as a momentous spiritual event, and sought new sources of spiritual power to cope with their rapidly changing world. White people seemed to the Indians to have an abundance of spirit power, and many native religious efforts were aimed at capturing some of this power for themselves. These efforts included the protohistoric Prophet Dance, the syncretic "Columbian Religion" of the fur trade era, and the initial enthusiastic response to the first Christian missionaries on the Plateau. Each of these attempts was marked by great enthusiasm at first, and each was abandoned with bitter disappointment as the material condition of the natives worsened. By 1850, most Indians had abandoned the idea that the spirit power of the white people could ever be accessed by themselves, and new religious impulses took the form of nativist movements which sought to purge the natives of white influences.;Because both Roman Catholic and Protestant missionaries were active on the Plateau, I also compare the conversion efforts of the two faiths. to native eyes, the cultural flexibility, language skills, impressive ceremonies, and superior organizational structure of the Catholics compared favorably to the stem and incomprehensible doctrines of the Protestants. But in both cases most Indians accepted Christian doctrines only as a supplement, and not as a replacement of native beliefs. True converts proved rare before the reservation period.
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Numao, Kei. "The coherence of John Locke's moral, political and religious thought : historical and methodological investigations." Thesis, University of York, 2008. http://etheses.whiterose.ac.uk/14121/.
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Heggen, Bruce Allen. "A theology for earth : nature and grace in the thought of Joseph Sittler." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39918.
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The environmental crisis of the twentieth century challenges Christianity to articulate a theology adequate to support a viable environmental ethic. This dissertation finds such a theology in the thought of American Lutheran theologian, Joseph Sittler. Sittler characterizes his thought, not as a "theology of nature," but as an "incarnation theology applied to nature." Because of the christological and sacramental emphases in his theology, the dissertation demonstrates that the roots for Sittler's environmental concerns are to be found in the Christology and eucharistic theology of the sixteenth century reformer, Martin Luther. But in order to compensate for the emphasis in sixteenth century reformation theology on redemption as the salvation of the individual from sin, Sittler also retrieves the theology of the second century theologian, Irenaeus of Lyons. In his own fight against gnosticism, Irenaeus demonstrates continuity between Creation and redemption as acts of the same God. Thus Sittler develops a "theology for earth," emphasizing the continuity of nature and grace and, using concepts drawn from literature, music, architecture, painting, and modern physics, articulating an "ontology of communion" in which human beings recognize the presence of God in their own participation in the raw materials and processes of the world.
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Howard, Scott Davis. "Recreating Beowulf's "pregnant moment of poise" pagan doom and Christian eucatastrophe made incarnate in the Dark Age setting of The lord of the rings /." CONNECT TO THIS TITLE ONLINE, 2008. http://etd.lib.umt.edu/theses/available/etd-03312008-092626/.
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Maymind, Ilana. "Ethics in Exile: A Comparative Study of Shinran and Maimonides." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1312041287.
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Johnston, Louise. "The covenant chain of peace : metaphor and religious thought in seventeenth century Haudenosaunee council oratory." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85171.
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The phrase 'Covenant Chain' is unique in the English language and along with its antecedents---'linked arms', 'the rope', and the 'iron chain'---the Haudenosaunee established relationships with the Europeans. The 'Covenant Chain' has been the subject of extensive discussion since the mid-1980s when a group of scholars in Iroquois Studies published several volumes on the diplomacy of the Haudenosaunee during the seventeenth and eighteenth centuries. Most studies focus on the political aspects of the Covenant Chain and the role it played in creating and sustaining alliances. This study examines the meaning of the word 'covenant' and related ideas in the context of Haudenosaunee cosmology, history, culture and religious traditions. The numerous metaphors employed by the Haudenosaunee in council oratory and the many meanings associated with these different metaphors are discussed with a view to better understanding the Covenant Chain in relation to what Mohawk scholar Deborah Doxtator calls 'history as an additive process'.In order to facilitate this discussion, the religious dimensions of covenant in European thought during this period are examined. While the basis of post-Reformation covenant theology differs radically from Haudenosaunee ideas of covenant, points of convergence do exist particularly in the area of political theory making. Johannes Althusius' (1557-1638) concept of 'symbiosis' is one such example. Surprisingly, Europeans who were involved in or who had knowledge of the Covenant Chain provide no theological discourse on it. Philosophical and theological discussions of the chain come from the Haudenosaunee themselves.
These relationships went well beyond contractual obligations and along with the idea of the 'middle line' which separates people and at the same time joins them together. Contrary to the widely accepted scholarly view that the chain---either the 'Covenant Chain' or the 'Iron Chain'---was associated only with alliances between the Haudenosaunee and the British, this study shows that the Haudenosaunee used the same expressions in their alliances with the French as well.
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Atkinson, M. C. "Religious thought after the period of revivalism in eighteenth-century New England, c.1739-1800." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596216.
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This thesis will aim to conceptualise the period from c. 1739 to 1800 as a time in which the nature of Calvinism, or what contemporaries perceived as Calvinism to mean, was under intense and continuous discussion in New England. Ministers’ various attempts to remould their Calvinist heritage will be examined: in particular, the investigation will focus on ‘New Divinity’ clerics such as Joseph Bellamy, and Samuel Hopkins, who reinterpreted the works of Jonathan Edwards senior. We will also analyse the opposing arguments of ‘Old Calvinist’ and ‘Arminian’ pastors, and consider in some detail the treatises of such ‘Arminians’ as Charles Chauncy and Jonathan Mayhew, who repudiated certain Calvinist doctrines. In sum, this thesis will study very closely the ministerial discussions of such topics as original sin, total depravity, and the origin of evil; the freedom of the will and moral agency; the nature of justifying faith; the relationship between faith and works; true holiness; and Christ’s atonement and universal salvation. Moreover, in New England, the principles of eighteenth-century ‘supernatural rationalism’ were significant, as they initiated debate on such issues as the relationship between God and man; man’s rational ability to perceive true virtue; his potential to enact good works; and God’s infinite benevolence. Ministers’ reinterpretation of New England Calvinism will therefore be placed in the context of the common intellectual culture of ‘the eighteenth-century British Atlantic world’, in order to see how, and to what extent, they absorbed or rejected its theological assumptions.
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Baek, Hyomin. "Jang Ilsoon's socio-religious thought and its relevance for the Catholic Church in South Korea." Thesis, Lancaster University, 2017. http://eprints.lancs.ac.uk/125092/.
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Religious individuals and communities have been at the heart of civil society and played a crucial role in the social and historical sphere of twentieth-century Korea. In particular, the Catholic Church in Korea had been widely credited for its dedication to justice for the weak and to democracy. However, it is undeniable that the Catholic Church in South Korea has lost its social influence. Indeed, over the past decade there has been a significant drop in the number of Catholics and the Church, once a pillar of civil society, has continuously lost its social position. While there are various possible explanations for this circumstance, a satisfactory one can be found in its recent past history. During the 1970s and 1980s the Church was the symbol of social and political resistance, and there was a lay leader and activist, who played a significant background role. Admittedly, Jang Ilsoon (1924-1994) is a little-known figure and thinker within Christian communities in contemporary Korea, but his teachings are far more influential among non-believers than Catholics regardless of their faith and political stance. The rationale is that he has been known to be a social activist or thinker rather than a Catholic lay leader. This is the first study to identify him as a Catholic activist and religious thinker. It aims to make an original contribution to growing interest in him and his ideological contributions to modern Korean. To scrutinise his socio-religious thought and life, this study grapples with his biographical facts and ideas, focusing on his interaction with the Catholic Church in twentieth-century Korea. As an introduction to his religious thought, this study focuses its religious background to explain how his thinking is shaped by three distinct religious ideas: Donghak, Seon Buddhism and Catholic teachings, and examines the influence of these religious ideas to grasp his thought and to understand his socio-political action. This study also discusses the way in which his religious idea can contribute to the recent pastoral realities of the Church.
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Ledger-Lomas, Michael Charles. "The idea of Germany in religious, educational and cultural thought in England, c.1830-1865." Thesis, University of Cambridge, 2005. https://www.repository.cam.ac.uk/handle/1810/284052.
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