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1
Boone, Clifford. "Puritan evangelism : preaching for conversion in late-seventeenth century English puritanism as seen in the works of John Flavel". Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683232.
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2
Harmon, Sandra D. Bergstrom Peter V. "Colonial puritan New England women, 1620-1750 a study and teaching unit in the history of American women /". Normal, Ill. Illinois State University, 1990. http://wwwlib.umi.com/cr/ilstu/fullcit?p9115226.
Testo completoAbstract (sommario):
Thesis (D.A.)--Illinois State University, 1990.Title from title page screen, viewed November 28, 2005. Dissertation Committee: Peter V. Bergstrom (chair), Ann P. Malone, Lawrence W. McBride, Carl J. Ekberg, Beverly A. Smith. Includes bibliographical references (leaves 306-325) and abstract. Also available in print.
3
Soderberg, Gregory. "Ancient discipline and pristine doctrine appeals to antiquity in the developing reformation /". Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-07192007-090407/.
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4
Mueller, Laura Joy. "The Logic of American Exceptionalism: Petrus Ramus, the Puritans, and Contemporary American Politics". OpenSIUC, 2010. https://opensiuc.lib.siu.edu/theses/207.
Testo completoAbstract (sommario):
Petrus Ramus was one of the most influential philosophers of the 1500s. His attempted reform of pedagogy, which was exemplified in his dialectic and rhetoric, not only changed the way people generations after taught and thought, but also demonstrated the scholastic reforms occurring in his lifetime. Ramus' influence is evident through the amount of controversy it sparked, the amount of scholarship devoted to Ramus, and, most importantly, the spread of Ramism from Europe to New England, finding its home in the New England Puritans. Through the passing of time, Puritan notions have not entirely been subsumed and have recently reappeared in American political discourse. American Exceptionalism, traceable to the Puritans, has emerged in the words of conservative American politicians such as Ronald Reagan, George W. Bush, and Sarah Palin. Has American identity, imbued with Puritan ideas, also been infected with a subtle Ramism? A study of political and theological reactions to 9/11--a reflection of the Puritan "provoking evils" --and political speeches appealing to the fabled "city upon a hill" not only show the continuance of American Exceptionalism but also demonstrate Ramist logic at work. The identification of America as "exceptional," and the support of this idea as provided by the aforementioned reactions and speeches, exhibit a belief in the ontological relationship between signs and exceptionalism. By investigating Ramism, Ramist influence upon the Puritans, and the theology and logic of Jonathan Edwards, along with recent American political discourse, one can still see not only the Puritan traces in recent American identity, but also the Ramist roots twining through it all.
5
Parry, David. "'A divine kind of rhetoric' : Puritanism and persuasion in early modern England". Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609393.
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6
Kneisel, Michael R. ""So Satan hath his Mysteries to bring us to Eternal Ruine:" Satan as Provocateur in Puritan Ministers' Writings, 1662-1704". Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1394727652.
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7
Chetney, Sara. "Conformity, Dissent, and the Death of Henry Barrow, 1570-1593". Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/cgu_etd/104.
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This thesis explores the circumstances leading up to and surrounding the executions of London Separatist leaders Henry Barrow and John Greenwood on 6 April, 1593. Occurring after a lengthy prison term punctuated by official examinations conducted by authorities, the executions took place only after the men had been twice reprieved, performed so early as to avoid a crowd yet still in the appointed place of public execution. Focusing on Henry Barrow and the London Separatists, this thesis explores how a national climate of fear and violence led to a greater crackdown on religious dissidents, and argues that the strange circumstances of Barrow’s execution might be attributed to a reluctance to punish a fellow Protestant in the same manner as a Catholic recusant, and the great differences of opinion among both ecclesiastical and temporal state officials regarding the punishment of religious dissent. Though Conformist officials and authoritarianism would ultimately triumph over Puritan efforts to speed reform in the Church of England, the case of Henry Barrow illustrates the fractured state of opinion which was present even among the highest reaches of government.
8
Black, Michael Thomas. "The theology of the corporation : sources and history of the corporate relation in Christian tradition". Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:552b2250-f462-490c-8156-29cf430431af.
Testo completoAbstract (sommario):
This essay presents evidence that the institution of the corporation has its origins and its main developmental 'epochs' in Judaeo-Christian theology. The notion of the nahala as the institutional symbol of the Covenant between YHWH and Israel is a primal example of the corporate relationship in its creation of an identity independent of its members, its demand for radical accountability on the part of its members, and in its provision of immunity for those who act in its name. On the basis of the same Covenant, St. Paul transforms an ancillary aspect of Roman Law, the peculium, into the central relationship of the Christian world through its implicit use as the institutional background to the concept of the Body of Christ. The exceptional nature of this relationship allows the medieval Franciscans and the papal curia to create what had been lacking in Roman Law, an institution which can own property but which cannot be owned. This relationship is subsequently theorized as the Eternal Covenant by Reformed theologians and successfully tested in one of the greatest theological/social experiments ever recorded, the 17th century settlement of North America. The alternative 'secular' explanation of the corporation provided by 19th century legal philosophy relies implicitly on the theological foundations of the corporation and remains incoherent without these foundations. The theological history of the corporation was recovered in the findings of 20th century social scientists, who also identified corporate finance as the central corporate activity in line with its Levitical origins. Although the law of the corporation is secular, the way in which this law was made a central component of modern life is theological. Without a recovery of this theological context, the corporation is likely to continue as a serious social problem in need of severe constraint.
9
Van, Zyl Frederick William James. "The contribution of William Gurnall (1616-1679) to the puritan concept of spiritual combat, with special emphasis on the role of faith". Thesis, Rhodes University, 1986. http://hdl.handle.net/10962/d1003916.
Testo completoAbstract (sommario):
The Central figure in this thesis is William Gurnall M.A. (Cambridge) who lived from 1616 to 1679. He was the Rector of the Lavenham Parish church for 35 years, 1644/45-1679. He was one of the few Puritans who remained in the Established Church after the 1662 Act of Uniformity had been promulgated. His 'The Christian in Complete Armour' is one of the greatest practical-pastoral works to come from the pen of any Puritan. It is firmly based on Calvinistic theological principles. While holding common beliefs in many areas, Gurnall nevertheless was at odds with his fellow Puritans over certain crucial issues that directly affected his attitude to the Puritan revolution. His analysis of the person, being, nature, wiles, strategies and weapons of the Christian's great enemy and description of the Christian's resources such as the role of the shield of faith in its multiple uses, which constitute an important contribution to pastoral theory and practice are shown to arise out of Gurnall's theological stance, his own personal history, the history of East Anglia and of Lavenham in particular; his reflections on the 'Days of Great Confusions' and his deep concern for the breakdown in orderly society and the decline of genuine piety in the church. Basically we will concentrate on three issues: First. The real nature and locus of the Christian's spiritual warfare. Second. -- The means used for his investigation, namely, an examination of the person, power, methods and wiles of the Christian's great enemy and the vital role of the shield of faith. -- Third. His conclusions.
10
Skousen, Christina A. "Toiling among the Seed of Israel: A Comparison of Puritan and Mormon Missions to the Indians". BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/350.
Testo completoAbstract (sommario):
Substantial comparative analyses of Puritanism and Mormonism are lacking in historical scholarship, despite noted similarities between the two religions. This study helps to fill that void by comparing the Puritan and Mormon proselytization efforts among the Indians that occurred at the respective sites of Massachusetts Bay Colony and the Southern Indian Mission. In my examination of the missionization attempts that took place at these two locations, I analyze a common motive and method of the two denominations for attempting to Christianize the Indians. The Puritan and Mormon missionaries proselytizing in Massachusetts Bay Colony and the Southern Indian Mission shared an identical motive for seeking to convert the Indians to Christianity. The missionaries' conviction that the regional natives were descendants of the House of Israel prompted them to proselytize among the Indians, as they understood that the conversion of the House of Israel constituted one of the important events to precede the prophesied return of Christ to the earth. The Puritans and Mormons engaged in and overseeing the missionary endeavors of the two locales under study likewise shared several parallel conversion methods. One such method consisted of utilizing one of the largest resources available to the two religions: their constituents. The Puritans and Mormons each implemented the association and example of their missionaries and congregational members as a primary method of conversion. Moreover, they applied that technique in a corresponding manner.
11
Lamson, Lisa Rose. ""Strange Flesh" in the City on the Hill: Early Massachusetts Sodomy Laws and Puritan Spiritual Anxiety, 1629-1699". Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395605424.
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12
Mollmann, Bradley J. "Seeking the Supernatural: The Exorcisms of John Darrell and the Formation of an Orthodox Identity in Early Modern England". Oxford, Ohio : Miami University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1218575289.
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13
Butterfield, Kevin. "The Puritan Experiment in Virginia, 1607-1650". W&M ScholarWorks, 1999. https://scholarworks.wm.edu/etd/1539626229.
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14
LaFountain, Jason David. "The Puritan Art World". Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11006.
Testo completoAbstract (sommario):
In this dissertation, I argue that the iconoclastic and anti-materialistic "art of living to God" is the central theoretical preoccupation of English and American Puritan intellectuals. I call attention to a wealth of previously unacknowledged writing about image, art, architecture, and form in Puritan literature, while highlighting how recent materialist analyses of Puritan culture have effectively obscured evidence of iconoclasm and anti-materialism in this milieu. In the first chapter, I explore the Puritan inheritance of John Calvin's theology of the "living image," which defines human beings as God-made pictures and greater than all images that are man-made. I explain how Puritan image theory is wedded to a theorization of the art of living to God, such that Puritan art and image theory are one and the same. The second chapter delineates various ways in which the imitation of Christ undergirds the conceptualization of "art work" in Puritanism. Here I focus on how Puritan ideas about both art and image intersect with their theorizations of happiness, shining, walking, and printing/pressing. I examine the theology of "edification" in my third chapter, probing how godly Puritans were understood to be "living architecture" and "living plants." In Chapter 4 I consider how Puritan anti-formalism contributes to and complicates Puritan art and image theory. More than anything else, a preoccupation with theorizing image, art, architecture, and form is what makes intellectual Puritanism a coherent tradition across space (England and the Netherlands to New England) and time (ca. 1560-1730). In the fifth and concluding chapter, I address an aspect of Puritan ministerial writings in which pastoral practice is defined not as art work but in terms of image curatorship and conservation. I then suggest that Puritan biographical literatures are archives or histories of artful and edificatory performativity. I argue that texts such as broadside elegies, funeral sermons, the monumental collections of lives by Samuel Clarke and Cotton Mather, and perhaps even gravestones should be understood as histories of Puritan art and architecture.History of Art and Architecture
15
Gillan, Thomas J. "That very middle way the history and historiography of Puritan ideas". Honors in the Major Thesis, University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1081.
Testo completoAbstract (sommario):
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
History
16
Halcomb, Joel Andrew. "A social history of congregational religious practice during the Puritan revolution". Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608698.
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17
Ingram, Daniel Patrick. "Souls for the Lamb: The Puritan and Moravian Mission Towns Compared". W&M ScholarWorks, 1998. https://scholarworks.wm.edu/etd/1539626179.
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18
Burton, John Daniel. "Puritan town and gown: Harvard College and Cambridge, Massachusetts, 1636--1800". W&M ScholarWorks, 1996. https://scholarworks.wm.edu/etd/1593092095.
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19
Hessayon, Ariel. "'Gold tried in the fire' : the prophet Theauraujohn Tany and the Puritan Revolution". Thesis, University of Cambridge, 1996. https://www.repository.cam.ac.uk/handle/1810/271948.
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20
Lim, Paul Chang-Ha. "In pursuit of unity, purity, and liberty : Richard Baxter's Puritan ecclesiology in context". Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/272318.
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21
Gillan, Thomas Joseph. "The Wondrous Chain of Providence: Thomas Prince, the Puritan Past, and New England's Future, 1660-1736". W&M ScholarWorks, 2011. https://scholarworks.wm.edu/etd/1539626655.
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22
Horton, Michael S. "Thomas Goodwin and the Puritan doctrine of assurance continuity and discontinuity in the Reformed tradition, 1600-1680 /". Thesis, Online version, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.483977.
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23
Hunter, Elizabeth Katherine. "Melancholy and the doctrine of reprobation in English puritan culture, 1550-1640". Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:7adadd9e-17c0-4ebe-837b-0e5183fc8495.
Testo completoAbstract (sommario):
The thesis examines the relationship between reprobation fears and melancholic illness in puritan culture over a period of approximately ninety years. Reprobation formed part of the Calvinist doctrine of double predestination, by which God had chosen a few for salvation (the elect), and many for destruction (the reprobate). When a person came to believe that they were reprobate, this could give rise to symptoms of fear and despair similar to those associated with melancholy (an imbalance of black bile believed to affect the brain). The thesis shows how puritans used explanations based on melancholy in order to explain how otherwise godly people came to doubt their election. The first chapter shows how the Calvinist physician, Timothy Bright, incorporated ideas from medieval scholastic and medical texts into his Treatise of melancholie (1586), in order to explain how physiological causes could be at the root of reprobation fears. The second and third chapters examine the religious context in which Bright was writing. The second chapter shows puritan ambivalence about pronouncing a person to be reprobate through an examination of responses to the death of the apostate, Francesco Spiera. The third chapter shows how the Elizabethan puritan clergy developed a form of consolation for those suffering from despair of salvation based on the medieval idea that melancholy was the ‘devil’s bath’. The fourth and fifth chapters show the importance of physiological explanations for despair in defending the reputations of the dying. When a godly person despaired on their death-bed, or committed suicide, this was blamed on a combination of forces external to themselves – melancholy and the devil. The final chapter shows how Robert Burton’s Anatomy of Melancholy adapted puritan ideas about despair, to be more acceptable in the context of growing resistance to the preaching of double predestination in the 1620s and 30s.
24
Stone, Mathew, e University of Lethbridge Faculty of Arts and Science. "A comparative analysis of criminal procedure in seventeenth-century France and Puritan Massachusetts". Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2000, 2000. http://hdl.handle.net/10133/123.
Testo completoAbstract (sommario):
Chapter I is a discussion aimed at providing the reader with a basic understanding of the complex system of social classification that was in a place in ancien regime France for centuries. Chapter II outlines the development of a royal system of justice prior to our period and the royal courts, whose form and hierarchy were the result of years of reform. These chapters represent the judical and social extremes that procedure linked. Chapter III is a thorough and complete discussion of the entire possible process in France during our period. This chapter clearly outlines the order of phases that the French courts followed in a typical prosecution and takes into account that these procedures were the result of years of practice and experience. These three chapters are tied together with a review of the major concepts up to that point and presents a transition from France to a series of chapters devoted to understanding the situation in Massachusetts Bay Colongy. Chapter V offers chronological approach to the development of both laws and courts in the colony. Chapter VI consists of discussion of the procedures used in the colonial courts, and attempts to identify the major English and Puritan influences within the colonial process as they arise. Again, these three chapters are tied together with a review of the major conclusions to be derived from the chapters on Massachusetts. This study concludes with Chapter VII, which offers the reader the comparative analysis of the two systems of procedure. This comparative chapter is structured to reflect the three basic functions we ascribed to criminal procedure at the outset of this discussion.268 leaves ; 28 cm.
25
Pennie, A. R. "The evolution of Puritan mentality in an Essex cloth town : Dedham and the Stour Valley, 1560-1640". Thesis, University of Sheffield, 1989. http://etheses.whiterose.ac.uk/1787/.
Testo completoAbstract (sommario):
The subject of this thesis is the impact of religious reformation on the inhabitants of a small urban centre, with some reference to the experience of nearby settlements. Dedham has a place in national history as a centre of the Elizabethan Puritan Movement but the records of the Dedham Conference (the local manifestation of that movement), also illustrate the development of Reformed religion in Dedham and associated parishes. The contents of the thesis may be divided into four sections. The first of these concerns the material life of the inhabitants of Dedham and the way in which this generated both the potential for social cohesion and the possibility of social conflict. The second section examines the attempt at parish reformation sponsored by the ministers associated with the Dedham Conference and the militant and exclusive doctrine of the Christian life elaborated by the succeeding generation of preachers. The third element of the thesis focuses on the way in which the inhabitants articulated the expression of a Reformed or Puritan piety and, on occasion, the rejection of features of that piety. The ways in which the townspeople promoted the education of their children, the relief of the poor and the acknowledgement of ties of kinship and friendship, have been examined in terms of their relationship to a collective mentality characterized by a strong commitment to 'godly' religion. The fourth and final section seeks to examine how a group, characterized by the particular mindset discussed earlier, responded to the political crisis and increasing polarization of opinion which culminated in the outbreak of the English Civil War. The Conclusion attempts to integrate the topics examined in these sections and to show how, despite the rigour and exclusiveness which characterized the rhetoric of the preachers, Puritanism in Dedham tended to foster social cohesion rather than social division.
26
Bell, Maureen. "Women publishers of puritan literature in the mid-seventeenth century : three case studies". Thesis, Loughborough University, 1987. https://dspace.lboro.ac.uk/2134/7495.
Testo completoAbstract (sommario):
This thesis looks beyond the stereotypes of women as transmitters and caretakers of businesses by focussing on the careers of three women, one a widow who remarried, one a woman with no apparent family connection with the trade, and the third another widow who carried on the business for almost ten years after the death of her husband. Their careers are reconstructed from biographical data and the details of their publishing output. Emphasis is placed on the relationship of individuals to the sectarian communities for which they published, and on the ways in which sectarian material came to be published and distributed. The studies suggest ways in which women's inferior legal status could protect them in their 'seditious' activities, and reveal the inadequacies of attempts to control the press during the period 1645-75. Hannah Allen's output demonstrates her development over a brief period of a specialized trade in books representing the strand of Independent thought which grew into Fifth Monarchism, and her emergence from economic dependency on partnerships to become a publisher in her own right. Mary Westwood's career reveals a level of publishing outside the London book trade and concerned exclusively with a Quaker market largely in-the provinces. The career of Elizabeth Calvert is examined both before and after the death of her husband in order to investigate her role in a leading radical bookseiling business. -' Her later activities provide evidence of the shortcomings of the 1662 'Licensing, Act, and confrontations between a group of 'Confederate' women and the authorities suggest how women could avoid punishment despite their persistent publishing of nonconformist and opposition literature.
27
Gautier, William C. ""The Nurceryes for Church and Common-wealth": A Reconstruction of Childhood, Children, and the Family in Seventeenth-Century Puritan New England". Oberlin College Honors Theses / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1401365662.
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28
Louison, Quentin Jacqueline. "Les puritains et la fondation spirituelle des Etats-Unis d'Amérique". Antilles-Guyane, 2007. http://www.theses.fr/2007AGUY0192.
Testo completoAbstract (sommario):
« Les Puritains et la fondation spirituelle des Etats-Unis d'Amérique» répond à cette question: l'œuvre des Puritains constitue-t-elle la seule fondation spirituelle des Etats-Unis d'Amérique? D'une part, cette étude met en évidence la question d'actualité soulevée par l'identité, découlant de la recherche des origines. D'autre part, elle permet de voir comment, d'une marginalisation spirituelle et idéologique, des hommes, les Puritains, sont passés à la postérité sous forme d'un mythe bien éloigné de la réalité historique mais tout de même récupéré pour des objectifs politiques précis dans les Etats-Unis actuels. La thèse se développe autour des trois axes suivants: tout d'abord la mise en lumière des origines du Puritanisme; car, à partir du ISe siècle, un vaste mouvement bouleversait le climat spirituel de l'Europe et devait aboutir à l'émigration de Puritains dans le Nouveau Monde. Le deuxième axe analyse la façon dont ces hommes mirent en place les composantes d'une organisation économique et politique régentée par la religion à travers la colonie anglaise symbole: la Nouvelle-Angleterre. Mais le Puritanisme ne pouvait s'opposer indéfiniment aux conflits internes et externes ainsi qu'aux vagues continues d'immigration. Le troisième axe traite donc du déclin de ce mouvement face à l'explosion spirituelle ayant précédé la Déclaration d'Indépendance, et du parti qu'en ont tiré des hommes politiques ayant adopté des idéologies non exclusivement chrétiennes. Une effervescence, influencée par la philosophie des Lumières, allait ainsi contribuer à la naissance du sentiment national et à la rédaction de la première constitution des Etats-Unis d'Amérique"The Puritans and the Spiritual Foundation of the United States of America" answers this question: does the work of the Puritans constitute the only spiritual foundation of the United States of America? On the one hand, this study highlights the topical issue of identity, rising from the search of the origins. On the second hand, it makes it possible to see how, from a spiritual and ideological marginalisation, those men, the Puritans, passed from a myth quite far away from historical reality but recovered ail the same for precise political objectives in the current United States. The thesis develops around the three following axes: first of ail the setting in light of the origins of Puritanism. Starting from the 15th century, a vast movement had upset the spiritual climate in Europe and was to lead to the emigration of Puritans in the New World. The second axis analyzes the way these men put in place the components of an economic and political organization influenced by puritan ideology through the English colony symbol, New England. But Puritanism cou Id not indefinitely resist numerous internaI and external conflicts added to continuous waves of immigration. The third axis thus treats the decline of this movement vis-a-vis the spiritual explosion that preceded the signature of the Declaration of Independence; it analyzes the party that sorne politicians having adopted ideologies not exclusively Christian would draw from it. An effervescence, influenced by the philosophy of the Lights, was going thus to contribute to the birth of a national spirit and to the drafting of the fust constitution of the United States of America
29
Correa, Tito G. "Dutch progenitors of higher education at Harvard : puritan origins of North America's first university". Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648659.
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Carroll, Peter Neil. "Puritanism and the wilderness : the intellectual significance of the New England frontier, 1629-1675 : a dissertation submitted to the graduate school [Northwestern University] in partial fulfillment of the requirements for the degree Doctor of philosophy, field of history /". Ann Arbor (Mich.) : University Microfilms International, 1992. http://catalogue.bnf.fr/ark:/12148/cb355242821.
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Price, Castillo Virginia. "Emma Goldman historia y pensamiento de una anarcofeminista". Tesis, Universidad de Chile, 2014. http://repositorio.uchile.cl/handle/2250/133191.
Testo completoAbstract (sommario):
Memoria para optar al Título Profesional de Periodista“Si votar cambiara algo, sería ilegal”, fue el primer eslogan sobre Emma Goldman que vi en una feria del libro popular. Acompañada con una imagen de una mujer de unos cuarenta años, con lentes, sombrero de paño y una mirada severa, la frase me impresionó. Hasta entonces, no había pensado en la inutilidad del voto ni en sus limitaciones. Fue un descubrimiento. No hizo falta mucho tiempo para enterarme que fue una niña que escapaba de la Rusia zarista a fines del siglo XIX y que llegó a Estados Unidos a trabajar en una fábrica textil. Allí se encontró por primera vez con los camaradas anarquistas que la acompañarían en los años siguientes y con quienes también conoció las primeras luces sobre aquella teoría revolucionaria. Junto a ellos fue testigo en 1886, en Chicago, de los asesinatos de Haymarket , sucesos que la abrieron a la vida libertaria. Emma parecía no conformarse. Pedía más. Encontró su oficio ideal: la propaganda y la agitación. Toda su vida la dedicó a dar conferencias a través de Estados Unidos y otros países, para alertar a los y las trabajadoras y mujeres sobre temas que consideraba relevantes. Habló sobre antimilitarismo, aborto, matrimonio, control de natalidad y, antes de llegar a la Unión Soviética, sobre la Revolución Rusa. Dio vida a una publicación radical y libertaria: Mother Earth. Con la ayuda económica de algunos camaradas, logró sacar adelante un pasquín mensual donde abordaba temas de actualidad. Durante doce años consiguió sacar a flote una revista de unas 60 páginas, con artículos sobre feminismo, sindicalismo y los montajes contra los anarquistas de San Francisco y Milwaukee, por mencionar algunos ejemplos de la agenda del medio. Emma Goldman siguió dando conferencias por el país, enfrentándose a detractores y policías que intentaban acallarla. El 11 de febrero de 1916 fue detenida junto a Alexander Berkman por protestar contra la ley que imponía el servicio militar obligatorio y fue deportada de Estados Unidos a su ex patria rusa, transformada en la Unión de Repúblicas Socialistas Soviéticas. Decepcionada, comprobó que la revolución no era lo esperado. Volvió a partir y se mantuvo en un viaje permanente, cual agitadora itinerante. Estuvo en Alemania, Inglaterra, Francia y España, entre otros. Mantuvo intacto su amor por la propaganda y, adonde iba, ofrecía conferencias multitudinarias o escribía artículos para publicar en periódicos anarquistas. Así, encontró la muerte en mayo de 1940 en Canadá, a los setenta años.
32
Zlitni, Mouna. "Colonies anglaises et terres indiennes : dynamiques et enjeux de la cohabitation entre Indiens et Puritains dans le sud de la Nouvelle Angleterre au XVIIe siecle". Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040154.
Testo completoAbstract (sommario):
La question relative à la propriété de la terre, de son usage et de son transfert entre les Indiens du sud de la Nouvelle Angleterre et les colons puritains venus s’installer parmi eux a non seulement été le sujet d’un bon nombre d’études et a toujours été un sujet de forte controverse. Cependant rares sont les études qui ont tenté de remettre en question ou de revoir la thèse qui décrète que les Indiens ont été dépossédés de leur terre par les colons anglais. C’est pourquoi il nous a paru intéressant d’aller au-delà de cette perspective traditionnelle de dépossession. Dans ce sens, l’objet de cette thèse est de démontrer que ce transfert de terre pourrait être considéré comme une transaction foncière réglementaire donnant suite à un échange équitable entre deux parties mutuellement consentantes. Nous visons à présenter une image différente de l’Indien de celle de la victime de la colonisation puritaine qui le présente comme un Indien passif, soumis et à qui on inflige une condition.Pour ce faire, nous nous baserons sur l’analyse des actes de vente de terres intervenus entre les tribus indiennes du sud de la Nouvelle Angleterre et les colons anglais, et ce dans la période comprise entre 1620 et 1676. Notre analyse de ces documents se fera selon une perspective ethno-historiqueThe question of land property, use and transfer between the Indians of southern New England and the Puritans who settled among them has been the subject of a large literature and has always been a highly controversial issue. Giving the fact that this issue has always been referred to as a dispossession, we thought it interesting to go beyond this traditional perspective. Indeed, we propose to show that this movement of land transfer can be considered as a legal and just land transaction and that it was equitable to both parties. We also aim at presenting another image of the Indian; an image different from the one depicting him as a submitted Indian and a victim of colonial invasion and cultural assault. Our study is based on an ethnohistorical analysis of the land deeds that took place between the Indians and the English colonists in southern New England between 1620 and 1676
33
Stratton, Billy J. "(Re)inscribing King Philip's War: Mary Rowlandson and the Advent of the Indian Captivity Narrative". Diss., The University of Arizona, 2008. http://hdl.handle.net/10150/194863.
Testo completoAbstract (sommario):
Since the publication of Mary Rowlandson's, The Soveraignty and Goodness of God . . ., released six years after the close of King Philip's War and the death of the Pokanoket leader, Metacomet, in 1682, the Indian captivity narrative has operated as a widely influential component of American literary, historical, and cultural discourse. From the seventeenth century to the present, the metaphors, symbols, and the implicit ideologies of this literary genre have had a powerful and enduring influence on the public's perception of American Indian people, and the development of an expansionist American ideology. As a result, the operant binary of the bloodthirsty "savage" and the "civilized" Euro-American has become a common feature of discourses in which American Indian people have been, and continue to be, represented in American historiography, literature, art, film, and popular culture, while also serving as a primary textual justification for the territorial expansion of the United States, and as an implicit justification and historical alibi for the concomitant destruction of American Indian societies and cultures.In this work, my aim is to deconstruct and demystify the regime of literary and historical privilege that has become an explicit function of Rowlandson's text and subsequent narratives by presenting a critical perspective that is responsive to the complex array of social, cultural, and historical forces that were converging in the Massachusetts colony during the late seventeenth century. In so doing, I have attempted to present the "Indian side" of the story and examine the events that Rowlandson describes in her narrative from the perspective of Indian people who have been all too often silenced in American historical and literary discourses. I have addressed and attempted to answer some of the nagging questions surrounding the original publication and dissemination of Rowlandson's work in order to shed some much needed light on the complex cultural and social processes at work in Puritan society during the seventeenth century, while illustrating how texts such as Rowlandson's continues to shape our perceptions of others and our own conceptions of historical reality.
34
Casillas, Kenneth Glen. "English Puritan exegesis as reflected in Thomas Gataker's Annotations on Isaiah toward an equitable assessment of historic biblical interpretation /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Testo completo
35
Gueissaz, Mireille. "L' image énigmatique de Ferdinand Buisson : la vocation républicaine d'un saint puritain". Paris 7, 1998. http://www.theses.fr/1998PA070057.
Testo completoAbstract (sommario):
Ce travail s'appuie pour partie sur la redecouverte a la bibliotheque de l'institut national de recherches pedagogiques d'un fonds d'archives deposees par ferdinand buisson puis par sa fille au musee pedagogique et se refere aux travaux de l'historien americain michael walzer (the revolution of the saints, 1965) pour eclairer mutatis mutandis le role de ferdinand buisson et de ses amis felix pecaut et jules steeg dans la construction de l'universalisme republicain en rappelant que les trois hommes se destinaient a devenir des missionnaires revivalistes avant de prendre fait et cause pour le protestantisme liberal puis de se mettre au service de l'universalisme republicain. Dans le contexte du conflit des deux cultures qui dechire la communaute protestante francaise au 19e siecle, ferdinand buisson se distingue par l'originalite de ses choix, par le refus du tournant orthodoxe de l'evangelisme comme du repli sur la communaute du protestantisme liberal. La pregnance chez lui et chez ses compagnons d'une culture ascetique tres vivace pousse ce + liberal ; atypique a se tourner vers l'unitarisme de w. Channing et th. Parker et l'education liberale du peuple d'edgar quinet pour perseverer dans sa vocation missionnaire, a fonder a neuchatel une eglise universelle de croyants et de non croyants basee sur la saintete, a travailler avec ferry a la mise en place de l'enseignement primaire laique et de la morale independante, a oeuvrer pour la separation des eglises et de l'etat. Le role de l'humanitarisme liberal et de l'unitarisme religieux qui constituerait la pierre de touche de la forme de la vocation republicaine de ferdinand buisson, ses efforts et ceux de ses compagnons pour laiciser une theologie de la conscience inconnue des non protestants et abandonnee par une partie de la communaute protestante, le dualisme d'une culture a la fois tres attachee au principe d'un etat federateur et protecteur des droits de l'individu et des minorites (caracteristique de la culture reformee francaise) mais faisant une large place a certains themes de la culture liberale anglo- saxonne (venant de sa formation revivaliste) seraient pour beaucoup dans le caractere enigmatique de l'image de ferdinand buisson et expliqueraient la forme particuliere qu'auraient pris certains de ses ecrits notamment le dictionnaire de pedagogie et la foi laiqueThe argument of this work comes partly from michael walzer' revolution of the saints and partly from the finding of a collection of archives given to the musee pedagogique by f. Buisson who had been the director of the primary school in france for seventeen years under jules ferry and after him (1879-1896). The author analyses this collection as being the equivalent of the puritan's + record-book ; of the saint, given by the puritan m. Buisson so as to testify of his action as a good puritan saint, devoted to the progress of god's realm on earth such token was so odd to french habits of thinking political matters that the 105 volumes of this huge + record-book ; were dispatched, some of them were lost or left unregistered the private nature of the whole sery being denied and rubbed out. The idea of presenting one of the most famous propagandists of the + morale laique ; as a puritan saint must not be taken as a mere paradox, for ferdinand buisson though currently presented, with his fellows felix pecaut and jules steeg as protestant + liberals ; in the french meaning of the word had begun his religious and political career as a puritan revivalist missionnary - so did his friends- before calling himself a + chretien liberal ; as a protest against the illiberal politic of his so called liberal church: la chapelle taitbout. Considering his religious and political career as a whole, it strikes that ferdinand buisson considerered that the deacon that tried to help the poor and wanted a universalist church based on charity and saintness according to unitarian values (taitbout and neuchatel), the director of the enseignement primaire that worked with ferry at quinet's + ecole laique ; and the seine deputy that tried to separate the churches from the state with jaures, combes and the french libres penseurs were all parts of the same man + walking in his calling ; and trying to make france the country of a new + morale ; (la morale independante), a new liberal religion (la religion de l'avenir) and of a new church (neither catholic nor protestant, neither socialist nor + scientificically ; free thinker ;, separated from the state but under control, accepting different beliefs inside its walls). Both religious and liberal dimension in the political thought of a great jacobinist and well known free thinker had made of m. Buisson an enigmatic character of french laicite
36
Thomas, Steven F. "A REPURPOSED NARRATIVE: MARY ROWLANDSON’S NARRATIVE AND PRE-REVOLUTIONARY SENTIMENT". UKnowledge, 2019. https://uknowledge.uky.edu/english_etds/84.
Testo completoAbstract (sommario):
Leading into the American Revolution, Puritan captivity narratives gained a resurgent popularity as nationalized sentiment burned towards political upheaval. Mary Rowlandson’s Narrative (1682) was reprinted six times between 1770-1776, signifying an incredible interest in Puritan stories that seemed to antithetically inspire a progressive and radical revolution against England. The Sovereignty and Goodness of God or A True History of the Captivity and Restoration of Mrs. Mary Rowlandson enhanced an already fervent revolutionary sentiment, transforming a seemingly straightforward captivity narrative into a totem meant to represent the oppressive struggle between England and her most coveted colony.
Such a literary revival taps into an early American sentiment that understood and valued captivity for its power both to define American freedom and elicit revolutionary action. By examining the original 1682 text and numerous supplementary and critical articles and works, this thesis unveils how and why Mary Rowlandson inspired a seemingly unrelated insurgency nearly 100 years after her captivity. By aligning Mary Rowlandson’s iconic mythology alongside contemporary depictions of captivity and bondage, eighteenth-century propagandists appropriated her image and story to meet their revolutionary rhetorical requirements.
37
Tuttle, Elizabeth. "Discours puritains et processus révolutionnaire en Angleterre au XVIIe siècle : recherches sur les thèmes religieux dans l'idéologie et la politique pendant la crise révolutionnaire de 1647 à 1649". Paris 1, 1987. http://www.theses.fr/1987PA010674.
Testo completoAbstract (sommario):
Les documents de la collection Thomason, publiés de 1647 à 1649 constituent le corpus de cette étude. On étudie les rapports entre les niveleurs et les sectes religieuses ainsi que le rôle de ces groupes pendant les crises révolutionnaires de 1647 et 1648. Différents thèmes religieux apparaissent qui cimentent l'idéologie de leur action, puis agissent pour les séparer et diviser le mouvement. La première partie montre comment l'exigence de la liberté de conscience et de culte agit comme élément majeur dans l'idéologie des assemblées de croyants et les amènent à collaborer avec les soldats de l'armée new model et les niveleurs civils au moment des débats de Putney en octobre 1647. La deuxième partie trace les difficultés de cette alliance au moment de la montée des forces contre-révolutionnaires, puis sa renaissance pendant la deuxième guerre civile. Le contenu des pétitions de l'automne 1648 est analysé ; il souligne l'importance de nouveaux thèmes religieux : providence, "saints" et "homme de sang". La troisième partie étudie la crise révolutionnaire d'hiver 1648-1649 : les débats de Whitehall, la purge, les pétitions de l'armée et le procès du roi à la lumière de ces nouveaux thèmes religieux qui mobilisent soldats et sectateurs derrière les grandees pour empêcher le retour à la monarchie. Les derniers chapitres étudient l'emprise des thèmes vetero-testamentaires sur les esprits, expliquant en partie l'échec de la mutinerie de Burford. La tolérance acquise par les sectateurs des mains du parlement "croupion", la présence d'une élite de "saints" à la tête du Commonwealth isolent les niveleurs qui exigent une constitution véritable comme condition nécessaire de la république. L'ensemble est une étude de cas traçant les fonctions des thèmes religieux au sein de l'idéologie dans un processus révolutionnaire : formant la matière même de l'élan révolutionnaire dans un premier temps, des concepts ou images religieux agissent ensuite comme véritables frein du mouvement populaire. On constate derrière chaque discours des puritains une préoccupation permanente : l'état et son rôle répressif dans une société moderne. Le discours politique ne se dégage que lentement du langage et des images religieuxThe documents of the Thomason collection published between 1647 and 1649 are the major source material used in this work. The study is about the relations between the levellers and the sects, and the part played by these groups in the revolutionary crises of the period. Various religious themes develop, and help create a unity of purpose and action ; these ideological factors finally divide the revolutionary movement. The first part of the study shows how the demand for religious toleration plays a major part in the ideology of the sectarian congregations which leads to their collaboration with the levellers and the soldiers at the time of the putney debates in october 1647. The second part outlines the difficulties of this alliance at the time of growing conservative action, and the renaissance of their action during the second civil war. The petitions of the fall of 1648 are analysed and show the growth of new ideological leitmotifs : providence, "the saints" and "the man of blood". The third part studies the revolutionary crisis of 1648-1649 : pride's purge, the whitehall debates, the army petitions and the king's trial, in the light of these new religious themes which mobilize soldiers and "sectaires" against a return of charles I. The last chapters examine the hold over the minds of these groups exercised by these old testament ideas and which explain in part the defeat of the levellers at burford. When the rump parliament accord liberty of conscience to the sects and the government is in the hands of the "saints", the levellers are isolated and their hopes of a republican constitution defeated. Taken as a whole, the thesis is a case study that shows the functions that religious ideas take on during a revolutionary process : first, the very substance of militant enthousiasm, and eventually the break that contributes to the halting of the process. One major concern is always clear behind the various puritan discourses : the state and its repressive role in modern society. The political discourse looses its religious language and images very slowly and haltingly
38
McCall, Fiona. ""Our dear mother stripped" : the experiences of ejected clergy and their families during the English Revolution". Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670060.
Testo completo
39
Emmett, Rebecca Jane. "Networks of print, patronage and religion in England and Scotland 1580-1604 : the career of Robert Waldegrave". Thesis, University of Plymouth, 2013. http://hdl.handle.net/10026.1/3352.
Testo completoAbstract (sommario):
This thesis seeks to examine the nature of the intertwined networks of print, patronage and religion that existed within and across England and Scotland between 1580 and 1604, through the career of the English printer Robert Waldegrave. Multifaceted and complex, Waldegrave’s career spanned two countries, four decades and numerous controversies. To date scholars have engaged in a teleological narrative of his career, culminating in his involvement with the Marprelate press between April 1588/9. This focus on Waldegrave as a religious radical has coloured accounts of his English business and resulted in his Scottish career being disregarded by many. This thesis adds to the growing body of scholarship concerning printers and the print trade, illustrating the varied role Waldegrave played, both in relation to the texts he produced and within a broader trans-national context of print There are three major thematic areas of enquiry; whether Waldegrave’s characterization by contemporary commentators and subsequent scholars as a Puritan printer is accurate; what his career in Scotland between 1590 and 1603 reveals about the Scottish print trade, and finally the role and significance of the various networks of print, patronage and religion within which he operated in regards to his own career as well as in the broader context of early modern religious and commercial printing. Challenging the reductive interpretation of Waldegrave’s life and career, this thesis places the Marprelate episode within the wider framework of his English and Scottish careers, enabling traditional assumptions about his motivation and autonomy to be questioned and reevaluated. It will be shown that the accepted image of Waldegrave as a committed Puritan printer, developed and disseminated by his representation within the Marprelate tracts was actually a misrepresentation of his position and that the reality was far more nuanced. His choices were informed by commercial concerns and the various needs of the networks of print, patronage and religion within which he worked, which often limited his ability to promote the religious beliefs he held. The study of Waldegrave and his English contemporaries within the Scottish print trade expands our knowledge of the relationship between the print trades of England and Scotland and highlights how intertwined they were during this period. Waldegrave’s Scottish career, and the significance of his complicated relationship with his royal patron, James VI will be established and the wider impact and significance of Waldegrave’s appointment as Royal printer demonstrated. As he worked as a minor jobbing printer, a fugitive on a clandestine press and as the Royal Printer in Scotland Waldegrave is one of a small number of stationers whose career was extremely varied. Through the study of Waldegrave’s unique and multifaceted career it is therefore possible to trace and analyse the complex networks within which he, and his fellow stationers operated during the late-sixteenth century.
40
Johnson, Melissa Ann. "Subordinate saints : women and the founding of Third Church, Boston, 1669-1674". PDXScholar, 2009. https://pdxscholar.library.pdx.edu/open_access_etds/3662.
Testo completoAbstract (sommario):
Although seventeenth-century New England has been one of the most heavily studied subjects in American history, women's lived experience of Puritan church membership has been incompletely understood. Histories of New England's Puritan churches have often assumed membership to have had universal implications, and studies of New England women either have focused on dissenting women or have neglected women's religious lives altogether despite the centrality of religion to the structure of New England society and culture.
This thesis uses pamphlets, sermons, and church records to demonstrate that women's church membership in Massachusetts's Puritan churches differed from men's because women were prohibited from speaking in church or from voting in church government. Despite the Puritan emphasis on spiritual equality, women experienced a modified form of membership stemming from their subordinate place in the social hierarchy.
41
Vogt, Débora Regina. "Entre a ciência civil e as linhas da história : usos da antiguidade no entendimento da história no Behemoth de Thomas Hobbes". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2012. http://hdl.handle.net/10183/67504.
Testo completoAbstract (sommario):
O trabalho procura analisar o sentido de história no Behemoth ou Longo Parlamento de Thomas Hobbes a partir das referências aos antigos. Para isso, o pensador é colocado em seu contexto social, político e cultural. Com o objetivo de perceber as redes de leitura que atravessam a obra, são contrapostos autores modernos e antigos, assim como os discursos – humanista, religioso e político - que permeiam a obra. Como um autor político, preocupado com seu tempo, o discurso da guerra e do medo iminente da volta ao estado de natureza estão presentes em sua narrativa. Entre o contingente da história e o universal da ciência civil, o uso dos antigos deve servir à paz do Estado.The work analyzes the meaning of history in the Behemoth or the Long Parliament by Thomas Hobbes from references to the ancients. For this, the thinker is placed in its social, political and cultural. In order to understand the reading networks that permeate the work, are contrasted ancient and modern authors, as well as the speeches - humanist, religious and political - that permeate the work. As a political writer, concerned with their time, the discourse of war and fear of imminent return to the state of nature is in his narrative. Among the contingent and the universal history of civil science, the use of the ancients serve the peace of the State.
42
Smith, C. Julianne. "A Seal of Living Reality: The Role of Personal Expression in Latter-day Saint Discourse". BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/1301.
Testo completoAbstract (sommario):
A personal mode of discourse is central to Latter-day Saint culture. This mode is both pervasive throughout the culture and significant within it. Two specific genres-the personal experience narrative and the personal testimony-illustrate the importance of this discourse mode in LDS culture. Understanding the LDS personal mode of discourse is essential to properly understanding Mormonism. The personal orientation in LDS discourse mirrors a tendency towards personal expression which has become common throughout Western culture. This tendency has important roots in the Protestant religious movement. In particular, Puritanism represents a significant point of origin for American personal expression. Such expression has been further encouraged by the democratic climate of America and has become an important part of American religious discourse. However, LDS personal discourse cannot be explained by merely reducing the Latter-day Saint tradition to outside influences. Latter-day Saints, while deriving influence from many points, have fashioned a tradition of using personal expression in their religious discourse which deserves independent consideration. Within Latter-day Saint culture, the LDS tradition of personal discourse has special significance because it draws upon a host of doctrinal and cultural associations that are religiously significant to Latter-day Saints. LDS doctrines about the necessity of personal revelation and the importance of pragmatic action legitimate a religious focus on personal experience. Likewise, cultural encouragements towards personal religious involvement and spiritual expression foster a culture of personal expression. Because of these philosophies and commitments, LDS audiences respond powerfully to personal discourse. A personal style of discourse is important in mediating authority in the LDS religion. Personal expression is a means through which official LDS doctrine is conveyed. This mode of expression also allows individual Latter-day Saints to locate their identities within the structure of the LDS religion. Culturally-encouraged genres of personal expression allow LDS speakers to enact their religious beliefs. These genres reinforce fundamental LDS doctrines and serve an acculturating function in LDS culture. They teach Latter-day Saints how to experience, interpret, and speak about the world in ways consistent with the Latter-day Saint community's doctrines and commitments.
43
Norberg, Peter. "Finansmarknadens amoralitet och det kalvinska kyrkorummet : en studie i ekonomisk mentalitet och etik". Doctoral thesis, Handelshögskolan i Stockholm, Centrum för Etik och Ekonomi (CEE), 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:hhs:diva-594.
Testo completoAbstract (sommario):
Finansvärlden är avantgardistisk i sitt höga arbetstempo och i att bana väg för en abstrakt informationsekonomi, och pengar styr verksamheten på ett sätt som föregripit förändring i samhället i denna riktning. Svenska finansmänniskor uppvisar en urban, stockholmsk övremedelklasskultur men är samtidigt del av en framåtriktad,västerländsk elitkultur. Nationella drag slätas ut efter en amerikansk modell. Svensk finansmarknad kan ha mer av amerikansk, kalvinistiskt-puritansk arbetsetik än med luthersk av svenskt snitt. Mina intervjupersoner bär på protestantisk arbetsetik i form av individualism, flit och asketism. Finansmänniskors nyktra affärssinne liknar puritanens tidigkapitalistiska mentalitet. Individer på finansiella marknader kan svårligen se konsekvenser av sina handlingar. Finansmarknaden är en amoralisk näring, där många aktörer avstår från att ta moralisk ställning.Diss. Stockholm : Handelshögskolan, 2001
44
Petre, Florin Ciprian. "De l'homme extérieur à l'homme intérieur : l'anthropologie spirituelle de saint Jean Cassien". Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK001.
Testo completoAbstract (sommario):
Le champ disciplinaire dans lequel s’inscrit cette recherche est la théologie patristique, et plus précisément la thèse étudie la pensée anthropologique spirituelle et théologique de saint Jean Cassien, telle qu’elle ressort de ses deux ouvrages spirituels, les Institutions cénobitiques et les Conférences. Cela conduit à s'interroger sur la place qu’occupe Cassien par rapport à la tradition monastique orientale antérieure, ainsi que sur l’influence de ses deux ouvrages sur la tradition monastique occidentale postérieure. Notre recherche a pour ambition de comprendre et d’expliquer, à partir d’une lecture analytique approfondie des textes, le fil conducteur de la vision cassinienne de la progression spirituelle de l’homme. Nous esquissons celle-ci en quatre grandes étapes : homo exterior – puritas cordis – homo interior – ignita oratio (contemplatio). Notre insistance dans l’analyse sur les diverses notions du vocabulaire spirituel cassinien vise à mettre en évidence un des aspects originaux de cet auteur pour toute la littérature monastique, à savoir la conversion du vocabulaire ascétique et monastique grec issu de la tradition égyptienne et par là la création et le développement d'une langue spirituelle latineThe disciplinary field in which this research is conducted is patristic theology. More precisely, the thesis studies the theological and spiritual-anthropological thought of Saint John Cassian, as it emerges from his two spiritual works, Institutes of the Coenobia and Conferences. This leads us to wonder about Cassian's place in relation to the earlier Eastern monastic tradition, as well as about his two works influence on the later western monastic tradition. Our research aims to understand and explain, from an in-depth analytical reading of the texts, the thread of Cassian's vision of the spiritual progression of man. We sketch it in four main stages: homo exterior - puritas cordis - homo interior - ignita oratio (contemplatio). Our insistence in the analysis of the various notions of Cassian's spiritual vocabulary aims to highlight one of the original aspects of this author for all monastic literature, namely the conversion of the Greek ascetic and monastic vocabulary, derived from the Egyptian tradition, and thereby the creation and development of a Latin spiritual language
45
Baylor, Timothy Robert. "A great king above all gods : dominion and divine government in the theology of John Owen". Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/9646.
Testo completoAbstract (sommario):
Scholarship has tended to depict John Owen as a “Reformed catholic” attempting a synthesis of Reformed principles with a largely Thomist doctrine of God. In this thesis, I argue that this depiction risks losing sight of those aspects of Owen's doctrine of God that are intended to support a distinctly Protestant account of the economy of grace. By an examination of the principles of divine government, I argue that Owen employs the theme of God's “dominion” in order to establish the freedom and gratuity of God's grace, and to resist theologies that might otherwise use the doctrine of creation to structure and norm God's government of creatures. In chapter one, I argue against prevailing readings of Owen's thought that his theology of the divine will is, in fact, “voluntarist” in nature, prioritizing God's will over his intellect in the determination of the divine decree. I show that Owen regards God's absolute dominion as an entailment of his ontological priority over creatures. Chapters two and three examine the character of God's dominion over creatures in virtue of their “two-fold dependence” upon him as both Creator and Lawgiver. Chapter four takes up Owen's theology of God's remunerative justice in the context of his covenant theology. I show here that his doctrine of divine dominion underwrites his critique of merit-theology and attempts to establish the gratuity of that supernatural end to which humans are destined. Finally, in chapter five, I examine the principles of God's mercy, expressed in the work of redemption, where I demonstrate how Owen's conception of divine dominion underwrites the freedom of God in election and his account of particular redemption.
46
Elkins, Mark. "Religious directives of health, sickness and death : Church teachings on how to be well, how to be ill, and how to die in early modern England". Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16396.
Testo completoAbstract (sommario):
In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.
47
Folio, Jessica Joëlle. "La poétique de l'abjection dans la littérature gothique américaine postmoderne : le cas de Stephen King (1947- ), Peter Straub (1943- ) et Chuck Palahniuk (1962- )". Phd thesis, Université de la Réunion, 2011. http://tel.archives-ouvertes.fr/tel-00716880.
Testo completoAbstract (sommario):
La littérature est une source d'où jaillissent les flots intarissables du paradoxe ; c'est dans cet entrelacement de dichotomies que nous nous sommes immergées pour percevoir l'unité sous-jacente derrière l'oxymore que constitue le titre de notre thèse : " une poétique de l'abjection dans la littérature gothique américaine postmoderne. " Si nous nous sommes tournées vers Stephen King, Peter Straub et Chuck Palahniuk et avons mis l'accent sur trois de leurs œuvres précises, notre démonstration se veut être transposable à l'ensemble de leurs écrits. Nous nous sommes interrogées sur la nature de l'abjection et sur sa prééminence dans une société américaine portant le sceau du puritanisme. Marqués par le Romantisme et le Gothique anglais, nos auteurs ont su donner aux thématiques caractérisant ces mouvements une voie nouvelle. Situer nos œuvres dans la lignée du gothique postmoderne nous permet d'osciller sur le paradigme de l'excès et de l'incomplétude, de la déconstruction et de l'unité. Le thème de la fragmentation apparaît comme l'un des fils d'Ariane permettant aux auteurs de tisser autour des lecteurs leur toile arachnéenne. Ce démantèlement qui affecte à la fois la dimension narrative et thématique des récits contribue à leur effet patchwork et subversif, nous liant à notre problématique postmoderne. Les paradoxes engendrés par nos récits leur donnent leur force et expliquent leur fascination sur le public. Nos pérégrinations menant à l'ouverture des différentes portes de l'interprétation révèlent que l'abjection devient source d'une nouvelle esthétique. Le laid peut véhiculer de la beauté et du sublime. L'harmonie qui existe dans le monde de la déchéance qui nous est dépeint explique l'emprise hypnotique de la littérature de l'abjection sur le lecteur. Source de poétique, celle-ci procure un plaisir de la lecture quasi jouissif pour ceux qui se laissent transporter par la magie créatrice de nos auteurs.
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Dujarric, Florence. "La ville de Rebus : polarités urbaines dans les romans d'Ian Rankin (1987-2007)". Phd thesis, Université de la Sorbonne nouvelle - Paris III, 2013. http://tel.archives-ouvertes.fr/tel-01015364.
Testo completoAbstract (sommario):
La présente étude analyse les représentations de la ville dans la série policière d'Ian Rankin dont l'inspecteur John Rebus est le protagoniste. La polarité étant l'un des principes organisateurs de l'écriture rankinienne, notre analyse s'articule autour de plusieurs couples de notions antinomiques. Nous remettons d'abord en cause la légitimité de l'antinomie qui oppose la littérature à la " littérature de masse ", dans laquelle est souvent classé le roman policier. Cela nous conduit à redéfinir le roman policier, et mettre en perspective la série dans le contexte du monde littéraire et artistique écossais contemporain. Puis nous étudions l'articulation entre topographie réelle et lieu imaginaire dans l'Edimbourg de Rankin. Toute une géographie urbaine se dessine dans les romans ; l'arpentage incessant de l'espace par le protagoniste fournit l'occasion de références très spécifiques à la topographie et à la toponymie, et la sérialité tisse peu à peu un dense réseau de points nodaux ainsi qu'une multiplicité de trajets potentiels que nous avons représentés par des cartes fournies en annexe. Mais dans d'autres cas, l'espace se fait générique, se réfère plus à des conventions cinématographiques qu'à la carte de la ville. Nous envisageons enfin la ville d'Edimbourg comme un personnage ambivalent dans la lignée des personnages du roman gothique. La filiation gothique est perceptible dans l'esthétique de la ville, et la surface de la carte est compartimentée suivant un ensemble d'axes polarisants. Toutefois, cette carte se déploie elle-même par-dessus un double souterrain et non cartographiable d'Edimbourg, à la fois mémoire et inconscient de la ville.
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"Beyond Bradford's Journal: The Scrooby Puritans in Context". Doctoral diss., 2015. http://hdl.handle.net/2286/R.I.34823.
Testo completoAbstract (sommario):
abstract: This dissertation explores the claims, put forth by William Bradford in his journal Of Plimoth Plantation, that persecution was the primary motivation for removal from England to Holland by the Scrooby Puritans in 1608, and challenges the historiographical acceptance of those claims. The dissertation examines monarchical, ecclesiastical and historical records from 1590-1620 to determine if there was any evidence to support Bradford’s claims of persecution. Finding scant evidence of physical persecution at the hands of royal, civil, or ecclesiastical authorities, the dissertation turns to the socioeconomic factors which may have contributed to the Scrooby Puritans decision to leave England and take up residence in Holland for twelve years. Finding no significant socioeconomic push factors, attention is then turned to the theological underpinnings of the group to determine if theology may have driven their persecution narrative. It concludes that the Scrooby Puritans may not have been fleeing from authorities trying to confine them for their religious beliefs, but from the corruption of their very souls, had they remained in England and under the theological influences of the Church of England.Dissertation/Thesis
Doctoral Dissertation History 2015
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Tedesco, John R. "A History of Opera in Boston". 2010. https://scholarworks.umass.edu/theses/470.
Testo completoAbstract (sommario):
This thesis examines the cultural context of opera in Boston between the years 1620 to 2010. Specifically, I look at how the Boston Opera Company was founded, its existence, and its ultimate demise. The rise of opera in colonial Boston is also explored and especially how the immigration in the late nineteenth and early twentieth centuries influenced the city. Around this time of changing demographics Eben D. Jordan, Jr., of Jordan Marsh Co. decided to build an opera house for the city of Boston.
The effects that Puritanism had on music and the culture of Boston during its early years are also explored. Then Boston musical independence is catalogued about how it relates to the unique form of music that did form during this time, starting with the First New England School.
During the mid to late nineteenth century massive immigration took place that changed this country, especially Boston. The modern United States was formed during this time, including its music. Boston, starting in the 1830’s had numerous societies and schools disseminating music to the populace. This in turn led to the creation of the Boston Opera Company in 1908.
The Boston Opera Company was founded by Eben D. Jordan of Jordan Marsh Co. He decided that the city of Boston needed a proper opera company, so he paid for the construction of the house and operation. Unfortunately, the populace soon lost interest and the company made in ill-fated trip to Paris in 1914. This trip, coupled with the start of WWI, forced the company to declare bankruptcy in 1915.
There are definite cultural considerations as to why the opera company was unable to make itself part of the fabric of the city, like the Metropolitan Opera in New York. The Boston Symphony Orchestra is very much a part of the city and there is no reason why opera should not be with that part either.
Boston has a very large metropolitan area and with the proper guidance and determination, opera could be supported here year round. A new house would have to be built, since the original opera house was torn down in 1958. With the proper determination, however, it could be done for permanent opera in the city.