Tesi: "Religious life"

1

Cahill, Helen E. "Sacramentality and religious life". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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2

Alpass, Peter John. "The religious life of Nabataea". Thesis, Durham University, 2011. http://etheses.dur.ac.uk/3293/.

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‘The Religious Life of Nabataea’ examines the evidence for the religious practices and beliefs of the inhabitants of the Nabataean kingdom. It analyses material produced in the large area of the north-western Arabian Peninsula that was under the rule of the Nabataean king until the annexation of his kingdom by Rome in AD 106. Because of the scarcity of literary sources describing Nabataea, this study is largely dependent on inscriptions, with architectural and archaeological remains helping to put these better into their context. It is argued that a number of methodological problems with earlier studies have produced an inaccurate picture of a ‘Nabataean religion’ that cannot be easily reconciled with this material. The focus has been on recovering the identities and characteristics of individual gods and the relationships between them. Inconsistencies and diversities in the evidence have often been minimised in order to produce a coherent model or system of beliefs that ‘the Nabataeans’ followed. Underpinning this has been the scholarly perception of Nabataea as a culturally monolithic bloc that was inhabited by a people following the same way of life. This study takes a different approach, analysing the material first and foremost in its local context. Each chapter therefore focuses on a different centre or region of Nabataea, before the conclusion compares these to consider the kingdom as a whole. It is concluded that there is very little sign of a coherent pattern of religious practice covering Nabataea. On the contrary, it is the variety of practices that emerges most strongly. Although this area was all under the control of the Nabataean king, its religious life was dominated by a diversity of much more local traditions.

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3

Sidiropoulou, Chryssi. "Wittgenstein, the self and religious life". Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683124.

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4

Knight, Mark. "Religious life in Coventry, 1485-1558". Thesis, University of Warwick, 1986. http://wrap.warwick.ac.uk/106670/.

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This thesis is a study of religious life in Coventry between 1485 and 1558. Studies of this kind are necessary if we are to extend our knowledge of what was happening at the local level during the religious upheavals of the Reformation. Only when we know enough about how people in different areas reacted to the Reformation can we begin to establish general characteristics of religious change in the society. A study in depth of a Midland town has not yet been done. Coventry, because of its size and importance is a community particularly deserving of attention. It was one of the great provincial capitals of the late Middle Ages, ranking in terms of its population among the top ten urban centres outside London. Its importance owed much to its position as a centre of textile manufacture and, because of its geographical position, of regional and national trade. Coventry's economic importance was matched by its ecclesiastical status. Within its walls stood the great Benedictine cathedral priory, whose church was the see church of the 'twin' diocese of Coventry and Lichfield. Though the Reformation naturally dominates the period, considerable space has been devoted to establishing the character of religious life well before the beginning of religious change. This provides a solid base for discussion of the changes and allows the Reformation to be viewed over an unusually long perspective. Particular attention has been paid here to those factors, especially economic, which affected religious life before the Reformation and continued to do so after it had begun. The study is to this extent concerned with all factors affecting religious life in the city during the period and not just the religious changes of the sixteenth century, with a view to presenting a balanced view of religious life in its widest context. A variety of sources have therefore been used, such as wills, records of the city and of the religious and craft guilds together with diocesan and national archives. The evidence has been treated thematically and covers the following major topics: popular beliefs and religion in the city from the late Middle Ages to the end of Mary's reign; the role of the religious and craft guilds, the place of the clergy; the significance of Lollardy and the growth of Protestantism. While the evidence is reasonably full for Henry VII's and Henry VIII's reigns, the process of dissolution and the disposal of the confiscated lands, there is unfortunately less material for studying in detail the changes of Edward Vi's reign and the Marian Restoration. The conclusion arrived at is that pre- Reformation Coventry seems to have been a traditionally devout and orthodox city. Apparently Lollardy was virtually a spent force. The progress of the Reformation owed much to the serious economic conditions in which Coventry found itself in the 1530s and 1540s. While Protestantism undoubtedly gained ground during Edward Vi's reign, Coventry was far from being a Protestant city by 1553.

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5

Degnats, Suzanne Giovanna. "Dispositional Religiosity:Religion in the Context of Life Narratives". Digital Archive @ GSU, 2013. http://digitalarchive.gsu.edu/rs_theses/44.

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ABSTRACT In loosely structured narrative interviews, individuals discussed their personal religious life stories in the context of their lives, from childhood to the present. They ended up creating coherent narratives that encompassed much more than their religious traditions. The coherency of their stories was through the use of dispositions. Dispositions are the common themes, people, or other narrative schema which the narrator used consistently throughout the story, and are identified by narrative elements that repeat and anchor the narrative. Dispositions found in interviews for the Religious Life Stories Project by the GSU Religious Studies Department include familial, outlier, socioeconomic, contributive, influential, obedient, somatic, and traveler. Analysis of the dipositions in the context of these narratives illuminates the variety of ways traditional religion manifests in individuals’ lives. Furthermore, dispositions provide a theoretical basis for studying individual religion comparatively across doctrinal religious traditions.

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6

Kitta, Andrea. "Narratives of Cancer Survivors in Religious Life". TopSCHOLAR®, 2003. http://digitalcommons.wku.edu/theses/606.

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Narratives of Cancer Survivors in Religions Life is a careful consideration of the narratives of cancer survivors, specifically those in Catholic religious life. Through the use of interviews and secondary sources, the author addresses such issues as relationship with God, stigmatization, community life, Parson's Sick Role, and labeling theories. This thesis also considers the perceived audience during the performance of narratives, specifically, if cancer survivors in religious life perceive God to be a part of their audience and looks at the structure of narratives concerning cancer survivorship.

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7

Taylor-Hood, Victoria. "Religious life in French Newfoundland to 1714". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0035/MQ62435.pdf.

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8

Irvine, Richard Denis Gerard. "Religious life in an English Benedictine monastery". Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609542.

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9

Romandini, Doreen Jane. "John Main as religious educator". Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23737.

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In the context of the contemporary rebirth of interest in contemplative prayer in the Christian tradition, many people, e.g., Laurence Freeman (1995), Eileen O'Hea (1990), Bede Griffiths (1991), have begun to examine the writings of John Main.
This thesis presents John Main's understanding of Christian Meditation, in particular, his recovery from the Desert monks of the 4th century, of the practice of 'pure prayer' (silent meditation using a prayer word or mantra). Main recovered the use of a mantra as a way of meditation within the tradition of the Christian church.
The thesis also discusses some aspects of the Christian life and themes which are relevant to his teaching and finally, articulates some implications for contemporary religious/spirituality education. Comparisons are made between Main's pedagogical approach and that of several other contemporary Christian educators.

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10

Lewenhaupt, Peder. "Religious Beliefs and Purpose in Life : Purpose in life as a function of specific religious beliefs in a Christian population". Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-271127.

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This thesis presents a cross-sectional study of psychological meaning making processes involving religious beliefs and the construction of a sense of purpose in life. Previous research has studied the connection between religiosity and purpose in life, but has failed to adequately represent the multidimensionality of meaning and religion, resulting in a lack of understanding of the psychological processes involved in the construction of a sense of purpose in life. The purpose of this study was to research the connection between specific religious beliefs and a sense of purpose in life in individuals aged 25-40, by testing one hypothesis: There is a significant, positive correlation between the strength of religious belief and purpose in life, and answering two research questions: 1. What specific religious beliefs show a significant correlation to purpose in life?, and 2. How are religious beliefs used in a meaning system for the construction of purpose in life? The study employed a two-phase, mixed methods sequential exploratory design, and a meaning system theory framework, complemented by additional theoretical perspectives in phase 2. The weighting of the data was on the first, qualitative phase of the study and the data were mixed in the final, joint analysis of both types of data. Phase 1 consisted of a survey, measuring the strength of religious beliefs (measured by the BVS scale) and sense of purpose in life (measured by the LAP-R and one item of the WHOQOL-BRIEF). The survey was completed by 40 respondents who self-identified as Christian and were members of various Christian congregations in the city of Stockholm and surrounding areas. The results of phase 1 of the study firstly showed a significant, moderate, positive correlation between the strength of religious belief and purpose in life, confirming the hypothesis. The results also showed that purpose in life was positively and significantly correlated to a belief that God is an all pervading presence (tau = 0.35, p<0.05), belief in forces for evil in the universe (tau = 0.40, p<0.01), belief that human physical contact can be a spiritual experience (tau = 0.27, p<0.05), belief in life after death (tau = 0.31, p<0.05), belief that one's life has been planned out (tau = 0.33, p<0.05), belief that there is a heaven (tau = 0.30, p<0,05), belief that the human spirit is immortal (tau = 0.30, p<0.05), and belief that there is a God (tau = 0.32, p<0.05). Phase 2 consisted of interviews with 9 of the survey respondents, yielding qualitative data that were analysed through an interpretative framework based on two hermeneutic theories. The qualitative analysis showed that religious beliefs are used to construct purpose in a meaning making process consisting primarily of three elements in a meaning system. Beliefs regarding what is ultimately good (ultimate concerns) and beliefs regarding the purpose and role of humanity (overall purpose) provides a foundation for the construction of purpose in life. The individual constructs purpose by locating himself/herself (self-definition) in relation to ultimate concerns and overall purpose. The results of phase 2 also showed that both the content and conviction of religious beliefs influence their use in the construction of purpose in life, further explicating the results of phase 1. The joint analysis of the two phases showed that the results from phase 2 supported the results from phase 1, both regarding the beliefs involved in the construction of purpose in life and the importance of both content and conviction in meaning making processes. Suggestions for further research include additional research on the connections between the various elements of a meaning system, research on the connection between religious beliefs, purpose and the development of self-definition, as well as further theoretical developments of meaning system theory, and harmonisation of meaning system theory with other, complementary theoretical perspectives.

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11

Wayt, William K. "A Project to Discover to What Extent the Catholic Church Includes People WithDevelopmental Disabilities in The Life of the Church". Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1604502149401935.

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12

Apata, Gabriel O. "Pentecostalism and Nigeria : new forms of religious life". Thesis, Goldsmiths College (University of London), 2016. http://research.gold.ac.uk/18750/.

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Pentecostalism is on the rise in various parts of the world, particularly in Africa. Several studies have emerged in recent years that have attempted to explain the reasons for the movement’s proliferation. The focus of this thesis is on the Pentecostal revival in Nigeria, which, it is argued, can be seen as a new form of religious life that revolves around three central themes. The first is a new form of religious attitude that I describe as the Pentecostal experience that is generated by the ‘collective effervescence’. This experience is achieved through the rites and rituals of worship that consists in prayer, praise-worship and other forms of religious performance underpinned by feelings of spirituality. I argue that a consideration of the Pentecostal experience not only offers greater insight into the African religious attitude, but also marks an improvement on the religious experience theories of thinkers like William James. The second theme is the vehicle through which the Pentecostal experience is achieved: the body. The thesis discusses the role of the body and argues for its centrality to Nigerian Pentecostalism through its dynamic expressivity and sacred performance. The third theme of the thesis is the Nigerian Pentecostal approach to the scriptures. I contrast the oral aspects of African cultures with Western literary culture of the scriptures to argue that the dynamism of ecstatic performance that we find in the oral culture has informed the Pentecostal approach to biblical texts. Additional insights into these themes are provided by an ethnographic study of a Nigerian Pentecostal Church in London. The thesis also argues against the highly influential social deprivation explanation that has been advanced by a number of authorities. Overall it builds on existing studies of African Pentecostalism and breaks new ground in Pentecostalism scholarship.

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13

Hart, Ian James. "Religious life in Essex, circa 1500 to 1570". Thesis, University of Warwick, 1992. http://wrap.warwick.ac.uk/110551/.

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This thesis investigates popular religion in Essex during the English Reformation, and it assesses whether revisionist arguments that the Reformation was generally unwanted and was slow to take root apply there. Various sources, such as wills, churchwardens' accounts and court records, have been examined. These reveal that popular piety was strong on the eve of the Reformation, and that Lollardy influenced only a minority. Most people acquiesced to the changes in religious practice and church decor demanded by the Henrician and Edwardian governments, but this was due mainly to obedience and coercion, not conversion to the new teachings. By Edward's death there was a minority of convinced Protestants in Essex, mainly in the North of the county and along the Thames. For the majority, however, the result of the changes was uncertainty and confusion in religious matters. Victims of this unease included religious drama and the Church's sponsorship of popular festivals; both had been widespread throughout the early sixteenth century, but were severely curtailed by the mid-1540s. Mary attempted to restore Catholicism, and traditional piety did revive slightly during her reign, whilst traditional decor reappeared in Essex churches under the authorities' supervision; her reign also occasioned the death or exile of dozens of Essex Protestants. However, relatively few were committed to either set of doctrines, and confusion remained in matters pertaining to religion. During the early Elizabethan period traditional piety and decor mostly disappeared, but while the majority continued to exhibit Christian beliefs and principles, few were doctrinally Protestants. In addition, the environment which had allowed communities to put on plays in earlier decades continued to disappear, and an Elizabethan revival of communal religious drama failed. Thus by 1570 the old order was mostly destroyed, but the Protestant alternative still needed to be disseminated amongst the masses.

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14

Springer, Rebecca. "Local religious life in England, c. 1160-1210". Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:092a79b0-49e5-4deb-99da-0b282dfaa6da.

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This is a thesis about the ideas and relationships which shaped local religious life, particularly the quotidian religious experiences of ordinary lay people, in late twelfth- century England. Local religious life was not primarily a product of developing ecclesiastical structures, nor of systematic pastoral reform, but rather of ministry relationships, in which one person or group received some kind of religious ministry from another. These relationships were coloured by the beliefs and practical interests of clerical and lay participants. The elite clerical idea of prelacy - in which a prelate, endowed with the burden of pastoral care, spiritually governs subjects - was an old idea which reflected the relationship-based structure of religious life, and which writers adapted in response to local realities. The principal manifestation of this interaction between idea and practice was the claiming of certain lay people as the parishioners of religious houses and local churches: priests and parishioners were analogous, in the minds of ecclesiastics, to prelates and subjects. This grated against the reality that lay people actively shaped their own religious experiences. Local practices, as well as factors such as lordship, geography and association, influenced the ways in which laity and clergy in a given locality thought about their ministry relationships. Lay people in late twelfth-century England were not merely parishioners: they received ministries from the religious, anchorites, saints, and other lay people. This thesis is intended as a corrective to the historiographical field of pastoral care: firstly for a particular historical moment, the second half of the twelfth century in England, but also as a model for future inquiry into other periods and regions. It builds a new conceptual foundation which demands, in turn, a reevaluation of local religious life beyond the late twelfth century and beyond England.

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15

Mawani, Al-Noor. "Personality type and religious orientation in the religious and life satisfaction of Muslims and Christians". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ57557.pdf.

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16

Pruett, Charlie D. Jr. "Intrinsic Religious Orientation and Mental Health in Later Life". Thesis, University of North Texas, 2002. https://digital.library.unt.edu/ark:/67531/metadc3274/.

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This dissertation research project was conducted to investigate religion as a coping resource in later life. The major proposition of the study was that intrinsic religious orientation is positively associated with mental health in late life. A forty three-item questionnaire was distributed to residents of four independent retirement communities resulting in a sixty-six percent return rate. The convenience sample of 214 individuals, with a mean age of 81.94 years, consisted of 156 female and 58 male respondents. Intrinsic religious orientation was held as the independent variable, while mental health was the dependent variable. Stress vulnerability characteristics were held as control variables including age, gender, education, stressful life events, marital status, perceived social support, and physical health. The zero order correlation between the independent and dependent variables was r = .128, sig. = .034 (1 tailed). When all control variables were entered, the relationship between intrinsic religious orientation and mental remained, r = .116, sig. = 046 (1 tailed). Regression analysis produced three predictors of mental health for females: stressful life events, age, and intrinsic religious orientation. Intrinsic religious orientation did not significantly change the relationship between stressful life events and mental health. A highly narrow variability in the sample limited stronger results. Findings indicate the importance of further investigation into religion as a coping resource, especially among older females.

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17

Bongiorno, Kenn L. "Restoration| Restoring repentant believers back into the life and ministry of the church". Thesis, Assemblies of God Theological Seminary, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3558875.

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The church provides a loving community dedicated to leading people to Jesus, educates them to Christ-like maturity, encourages believers to use their God-given gifts in the world, and provides a safe atmosphere where God's people can exalt Almighty God. However, the Church must learn to assimilate fallen brothers and sisters who repent of their sins back into the life and ministry of the church. This study provides solid theological and conceptual principles for church discipline, the necessity of confronting sin, and the redemptive process of restoring people into the family of God. It teaches church communities the elements of restoration and the positive effects forgiveness makes on individuals and the Church community. This project aims to give the church a practical guide to assimilate believers back into the life and ministry of the church.

The project reviews secular scholarly literature to discover the elements of forgiveness from a psychological perspective and examines the effects of forgiveness upon a person's brain, body, and behaviors and focuses on the elements of conflict resolution, apologies, forgiveness, and reconciliation. Furthermore, the research presents five motives for forgiveness, defines the five social institutions, and relates forgiveness to occasions when people break folkways and morays.

Through two seminars, participants learned the elements of restoration. Survey results from the pretest and post-test revealed that people believe in a biblical restoration process, but do not practice the principles of restoration.

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18

Fontes, Alexander David. "Catequesis Familiar: A Program of New Evangelization and Life-long Catechesis for the Family and through the Family". Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/155.

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19

Hebert, Lisa Renee. "The role of religious beliefs and practices in the lives of African American family caregivers". CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2827.

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Examines whether religious beliefs or practices have a positive or negative influence on the perceived level of stress and coping ability of African American family care providers. Through interviews with three African American females who are caregivers for spouses diagnosed with adult onset brain disorder it was revealed that all caregivers felt their spirituality and/or religious practices shaped how they approached providing care. Religious practices and spirituality affected how they felt about providing care for their spouses and how they dealt with difficult challenges.

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20

Muston, Philip B. "John Smith: A charismatic and transformational religious leader". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2001. https://ro.ecu.edu.au/theses/1041.

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John Smith is best known as the charismatic leader and president of God's Squad Motorcycle Club, which seeks to proclaim and incarnate the Christian gospel in Australian outlaw motorcycle subculture. Smith is in fact an evangelist and public figure in his own right. As well he is a teacher and social commentator whose prophetic statements and interpretation of events had an impact in his own culture and abroad. He is also a media spokesman and unofficial 'priest' for thousands who feel themselves alienated from institutional expressions of Christianity, and the pioneering founder of alternative church congregations. This biographical and theoretical study focuses on the transformational nature of Smith's charisma: his vision of the gospel as a radical and morally transforming influence. And his drive to see God's Kingdom brought to bear on earth as in heaven. It addresses the nature of the gifts that have enabled this maverick religious leader to influence the lives of many in one of the most secular cultures in the world, and to win the admiration of more orthodox church leaders who would like to have been able to bridge sub-cultures as Smith has done. It questions how his charismatic gifts function, and to what end. The study also demonstrates how Smith's gifts and character have both enabled and impeded him in the process of applying his vision. Drawing on interviews with Smith and those who have known and worked with him, as well as on Smith's own writings, talks and broadcasts, his life and career arc examined in the light of current theories pertaining to charismatic and transformational leadership. In addition the significance of his life as a leader, pioneer and minister is assessed.

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21

Kimball, Elisabeth R. "How Receiving and Providing Relational Compensators and Religious Expectations Influence Religious Experiences". BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8486.

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Much research has been done on the concept of why people remain religious, formulating Rational Choice Theory. This involves the idea of compensators and religious expectations. In addition, other research and subsequent theories go into the duality of religious expectations and relational compensators—these relational compensators include love, support, forgiveness, and kindness from others. However, research has rarely explicitly explored what reportedly encourages individuals to stay in religious institutions despite religious demands. Through qualitative interviews with 198 highly religious families, this study analyzed the various expectations and demands individuals and families encounter, as well as the relational blessings they report receiving as a result of their religiosity. Findings indicate a complex connection between religious expectations and relational compensators, where some expectations are relational and may provide blessings for individuals who follow them. These findings indicate that some highly religious individuals do not view fulfilling certain religious expectations as a sacrifice. More research should be done to better understand why religious individuals of varying levels of religiosity remain religious as well.

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Schaffner, Angela D. "Preferences for interventions in counseling". Virtual Press, 2001. http://liblink.bsu.edu/uhtbin/catkey/1222832.

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This study involved a survey of 164 undergraduate students and sought to determine whether relationships exist between 1) religiosity and preferences for a counselor's use of religious interventions in counseling, and 2) gender and preferences for a counselor's use of religious intelentions in counseling. It was hypothesized that high religiosity in students would be related to a strong preferences for a counselor's use of religious interventions. It was also hypothesized that females would show stronger preferences for religious interventions in counseling. Results supported both hypotheses, indicating that a significant relationship exists between religiosity and preferences for religious interventions, and between gender and preferences for religious interventions. These results have important implications for counselors working with religious clients.
Department of Secondary, Higher, and Foundations of Education

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Drum, Mary Therese, e mikewood@deakin edu au. "Women, religion and social change in the Philippines: Refractions of the past in urban filipinas' religious practices today". Deakin University. School of Social Inquiry, 2001. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060825.115435.

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This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish Filipino society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly womens sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual womens articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between womens influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manilas cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.

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Barnett, Jan. "Between towns: Religious life and leadership during a time of critical change". Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/c21eafb9959be0f4fa67fd250dba5a355bbfb56e5f8ddc7fef1aae7c2e94a242/1233042/64789_downloaded_stream_14.pdf.

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The purpose of this study was to explore and delineate leadership practices, which could facilitate the transition of Catholic religious institutes into the world of the third millennium, within groups facing the diminishment, and even death, of current forms of religious life. Hermeneutical phenomenology, particularly as developed by Ricoeur, provided the philosophical base for an analysis of the multiple hermeneutical dimensions of culture, human sciences, spirituality and religion. Elements of postmodernism and feminism were also found to be useful starting points. Qualitative research provided the mechanisms out of which meaningful data was elicited and text and context explored. An extensive literature review and individual interviews with thirty women and men in leadership positions in religious institutes formed the basis of the research. Initial findings were tested against the insights of a focus group of religious involved and interested in the future of religious life and its leadership. Additionally, the responses of the leaders of religious congregations in NSW at their annual conference provided a valuable sounding board for the research findings. Core to the study, respondents believed, was a changing concept of God, described in the interviews as 'the larger God', and named as the foundation of contemporary religious commitment. A second fundamental call was pinpointed as that of radical commitment to 'the other'. 'Commitment to, and relationship with, the other' was seen as a critical focus for religious organisations in an increasingly divided and polarised world. For women and men currently in the midst of religious life transition, identity, mission and community were identified as specific orientations from which unfamiliar and emerging forms of 'the larger God' and 'relationship with the other' were examined.;Authenticating leadership was used to describe the form of leadership believed to be necessary during this time of transition to endorse and authenticate the tentative sparks of new life. This leadership was depicted as stimulated by a sense of spiritual dynamism and an outward focus, activating the motivation of the congregation towards 'the larger God' and 'the other'. Energising, empowering and challenging the group were described as intrinsic to these orientations. Demonstrating authenticity, embracing diversity, accepting suffering as the inevitable price of effective contemporary leadership, and 'holding leadership lightly', were also highlighted as essential elements for a leadership aimed at authenticating diverse expressions of new forms of religious life. Two clear leadership practices were named as essential for effective transition during this period of decisive transformation. Consciously managing the disintegration and death of current expressions of religious life, while simultaneously mobilising the energies of small emergent groups to explore and attempt new and diverse forms, were seen as the most difficult, but probably the most critical, challenges for leadership at this time.

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25

De, Lange Ecclesia. "Thomas Merton : life, work & thoughts on Zen". Master's thesis, University of Cape Town, 2006. http://hdl.handle.net/11427/10406.

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Includes bibliographical references.
This thesis seeks to illustrate how Thomas Merton's life, spiritual journey, work and understanding of Zen is still relevant to contemporary religious challenges. Thomas Merton, the Trappist monk, had a unique spiritual journey with the ability to be open to new experiences and to embrace the good in other religions. Today in our global village, we live and work among people who practise religion differently to what we might think and do.

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26

Pentaris, Panagiotis. "Religious literacy in end of life care : challenges and controversies". Thesis, Goldsmiths College (University of London), 2016. http://research.gold.ac.uk/18797/.

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This thesis explores the challenges and controversies that healthcare professionals who work in death and dying settings face when working with service users with religion, belief, and spiritual identities. The secular-minded modern history of the nation has left people precarious of religion and belief, lacking religious literacy (i.e. the ability to talk about it) (Dinham & Francis 2015). Religious literacy is a contested concept which is used as a lens through which this thesis is framed. The study was undertaken in hospices while it reports on data from a triangulation method, including participant observation, interviewing, and focus groups. Healthcare professionals appear to have lost the ability to engage adequately with religion, belief, and spiritual identities of service users. Religion and belief have been approached as problems to be solved, rather than aspects to engage with. Solutions to deal with the religiously diverse service user population include equality and diversity laws that underpin respectful and non-judgmental attitudes, yet mask inclusivity with neutrality. Findings show that healthcare professionals are ambivalent toward discussing religion and belief related issues while the preference is to signpost service users to religious leaders or communities. Additionally, hospice organisations are currently undergoing many and various changes that are often washed down to professional practitioners. The changes include the removal of religious adornments from within the space, as well as amendments in relation to language on signs. The space is more like the portrayal of a largely secular nation that lacks proper abilities to engage with religion and belief. This study is merely opening up the dialogue in end of life care about adequate accommodation of religion, belief, and spiritual identities of service users in professional practice. This is paramount in order to fulfil requirements toward a fundamental aspect of hospice care; comforting service users from a holistic approach, beyond the bio-medical.

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27

Layton, Emily Gwilliam. "Anchors of Religious Commitment in Adolescence". BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2407.

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This study explores adolescent religious commitment using qualitative data from a religiously diverse (Jewish, Christian, and Muslim) sample of 80 adolescents from California and New England. It identifies a new construct, "anchors of religious commitment," to describe what adolescents are committing to as a part of their religious identity. Seven anchors of religious commitment are discussed: (a) religious traditions, rituals, and laws; (b) God; (c) faith traditions or denominations; (d) faith community members; (e) parents; (f) scriptures or sacred texts; and (g) religious leaders. Various forms of expression are identified within each anchor of religious commitment, with issues of relationships and authority being most common among the different anchors. The findings broaden the conceptual understanding of commitment as a relational construct and not just a behavioral or attitudinal construct. Implications for the future research on adolescent religious commitment are discussed, as well as practical implications for parents and religious leaders.

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Chomiak, Amanda, e University of Lethbridge Faculty of Arts and Science. "Eastern religious influences in the imperial Roman Army". Thesis, Lethbridge, Alta. : University of Lethbridge, Department of History, 2008, 2008. http://hdl.handle.net/10133/773.

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Religion was an important, and unifying element of the imperial Roman army. The imperial cult created and maintained a bond among the troops. Studying the specific cults of Mithra, Jupiter Dolichenus and Sol Invictus is also valuable, as they reflect Romanization, illustrate cult movement in the empire and represent military religious practices. Despite contemporary concerns there was also a Christian and Jewish presence within the imperial army. The imperial army permitted all cults, as long as Rome's state cults were respected. Imperial influence, especially by the Severan Dynasty, may explain the introduction of many eastern cults. An increased number of provincial recruits over the first three centuries CE, and a heightened transfer of troops to the eastern frontiers, may also explain the escalated worship of non-Roman, eastern cults during the imperial period. Modern scholarship on such issues is emphasized in this study, as it guides the interpretation of primary evidence.
v, 164 leaves ; 29 cm.

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29

Nguyen, Bao. "Generosity: The flourishing virtue in the consecrated life". Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:105010.

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30

Sioson, Josephine Narciso. "Living a Holistic and Integrated Life: Ignatian Spirituality and Conscience in the Public Sphere". Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/13.

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At the core of the human being is a longing to live a meaningful and integrated life. In an effort to understand what the integrated life entails, this thesis compares theological, legal, and spiritual sources in order to understand the practical human faculty known as the conscience. The interdisciplinary dialogue is significant because it takes into account the multiple facets of conscience and how it relates to decision-making. The comparison between these different sources reveals the necessary balancing between an individual’s internal and external worlds. This thesis also demonstrates the inherent relationality of the human being and the importance of an individual’s membership in his or her communities. Although the journey towards a holistic and integrated life is complex, this thesis frames the important questions relating to the conscience so that an individual can seriously work towards living a holistic and integrated life.

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31

Saunders, George A. "The myth of cyberfaith". Virtual Press, 2002. http://liblink.bsu.edu/uhtbin/catkey/1230604.

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This study used random sample survey data from the Middletown Area Survey of 2000 to examine the use of the Internet for religious purposes. The survey data was supplemented by follow-up phone interviews with survey respondents who identified themselves as frequent users of the Internet for religious purposes. Two hypotheses were tested: the Church Dissatisfaction Hypothesis - that religious use of the Internet is positively correlated with church dissatisfaction, and the Conservative Religiosity Hypothesis - that religious use of the Internet is positively correlated with conservative religiosity. This study found no evidence for the Church Dissatisfaction Hypothesis, but did find evidence for the Conservative Religiosity Hypothesis. In fact, 80% of those who used the Internet for religious purposes fit the study's definition of conservative religiosity.
Department of Sociology

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32

Cooper, Clyde T. "The importance of music in the religious life of ancient Israel". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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33

Koerselman, Rebecca A. "Life, Rockwell, and Radio exploring religious iconography in America, 1944-1950 /". [Ames, Iowa : Iowa State University], 2007.

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34

Engelhardt, Jeffers. "Religious and social change in Estonian musical life and music scholarship:". Internationale Arbeitsgemeinschaft für die Musikgeschichte in Mittel- und Osteuropa an der Universität Leipzig, 2008. https://ul.qucosa.de/id/qucosa%3A16014.

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Some of the most noteworthy changes to have taken place in Estonian musical life and music scholarship since the late 1980s have centered around Christian musics.1 Religious song festivals organized by the Estonian Evangelical Lutheran Church, the Orthodox Church of Estonia, and the Union of Free Evangelical and Baptist Churches of Estonia have re-established a tradition of public amateur music-making. In the Estonian traditional (pärimusmuusika), jazz, and improvised music scenes, musicians have embraced folk chorales and church hymnody to create their own niche in the Estonian music industry. Newly restored churches have become one of the most important venues for concerts of choral music, Estonian traditional music, jazz and improvised musics, symphonic and chamber music, and paraliturgical and evangelistic musics. And projects to revise or publish new hymnals and service books are everywhere afoot.

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35

Masters, David Dominic. "Ruined for Life A Practical Theological Study of Post-Immersion Conversion Experiences of Amor en Accion Missionaries". Thesis, BARRY UNIVERSITY, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3578402.

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This study explores the factors that affect the conversion trajectories of post-immersion missionaries. The data has been culled from focus group interviews and subjected to analysis from the perspectives of social philosophy, sociology, religious conversion theory, and Catholic Social Teaching. It follows the practical theological method known as “shared Christian praxis.”

It details the impediments to the subsequent deepening of conversion in the societal, ecclesial, interpersonal, familial, and intrapersonal spheres, namely, post-immersion depression, culture shock, feelings of guilt regarding one’s own relatively luxurious living conditions, blaming God for the obstinate pervasiveness of extreme poverty and political injustices, and communication difficulties between the missionaries and their non-missionary family members and friends.

It concludes that the aforementioned discouraging factors can be effectively countered via attention, during the post-immersion stage, to the missionaries’ expressed needs to continue to meet regularly with their respective missionary communities, to deprivatize their visions of spiritual conversion, to live a less opulent lifestyle, to participate in hands-on community service projects in conjunction with local poor people, to continue attempting to contribute to the reign of God locally, and to speak publically about their missionary experiences. It also finds that guided prayer methods, communal liturgies, mentorship, debriefing retreats for the missionaries and their families, ongoing study of the Bible and Catholic Social Doctrine, and long-term commitment to the missions, can be efficacious tools in the promotion of the consolidation and deepening of conversion and the prevention of backsliding.

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36

Hauke, Mary C. "Developing social concern by nurturing religious conversion". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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37

Barnett, Jan, e res cand@acu edu au. "Between Towns: Religious Life and Leadership during a Time of Critical Change". Australian Catholic University. School of Educational Leadership, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp92.29052006.

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The purpose of this study was to explore and delineate leadership practices, which could facilitate the transition of Catholic religious institutes into the world of the third millennium, within groups facing the diminishment, and even death, of current forms of religious life. Hermeneutical phenomenology, particularly as developed by Ricoeur, provided the philosophical base for an analysis of the multiple hermeneutical dimensions of culture, human sciences, spirituality and religion. Elements of postmodernism and feminism were also found to be useful starting points. Qualitative research provided the mechanisms out of which meaningful data was elicited and text and context explored. An extensive literature review and individual interviews with thirty women and men in leadership positions in religious institutes formed the basis of the research. Initial findings were tested against the insights of a focus group of religious involved and interested in the future of religious life and its leadership. Additionally, the responses of the leaders of religious congregations in NSW at their annual conference provided a valuable sounding board for the research findings. Core to the study, respondents believed, was a changing concept of God, described in the interviews as ‘the larger God’, and named as the foundation of contemporary religious commitment. A second fundamental call was pinpointed as that of radical commitment to ‘the other’. ‘Commitment to, and relationship with, the other’ was seen as a critical focus for religious organisations in an increasingly divided and polarised world. For women and men currently in the midst of religious life transition, identity, mission and community were identified as specific orientations from which unfamiliar and emerging forms of ‘the larger God’ and ‘relationship with the other’ were examined. Authenticating leadership was used to describe the form of leadership believed to be necessary during this time of transition to endorse and authenticate the tentative sparks of new life. This leadership was depicted as stimulated by a sense of spiritual dynamism and an outward focus, activating the motivation of the congregation towards ‘the larger God’ and ‘the other’. Energising, empowering and challenging the group were described as intrinsic to these orientations. Demonstrating authenticity, embracing diversity, accepting suffering as the inevitable price of effective contemporary leadership, and ‘holding leadership lightly’, were also highlighted as essential elements for a leadership aimed at authenticating diverse expressions of new forms of religious life. Two clear leadership practices were named as essential for effective transition during this period of decisive transformation. Consciously managing the disintegration and death of current expressions of religious life, while simultaneously mobilising the energies of small emergent groups to explore and attempt new and diverse forms, were seen as the most difficult, but probably the most critical, challenges for leadership at this time.

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38

Polson, Edward Clayton Bader Christopher David. "Cultivating the common good civic life and religious contexts in American society /". Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5306.

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39

Cranney, Rachel Donaldson. "The Good Life: Mormons and Money". BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2702.

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This research addresses the paradoxical beliefs and conceptualizations about money and stewardship among young adult Mormons and its consequences for the Mormon identity. The findings for this paper are based on 12 in-depth interviews with Brigham Young University students, recently graduated students, and, when applicable, their spouses, totaling 20 interviewees between the ages of 20 and 31. The data suggest that unique beliefs surrounding money have emerged from the Mormon culture as remnants of their early Mormon values still lingering in contemporary Mormon culture clash with the individualistic and consumer culture surrounding the interviewees. Interviewees demonstrate cognitive dissonance as they attempt to combine the contradictory concepts of stewardship and consumerism into their financial attitudes and behaviors. The connection between money and their Mormon identity was articulated often as a need to stay out of debt and avoid extravagance.

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40

Whyte, Roxane O. "Fathers' Religious and Family involvement At Home; and Work and Family Outcomes". BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/5211.

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This study proposes and confirms two new predictors of work and family outcomes, thus far unexplored in existing work-family literature: fathers' religious involvement at home and fathers' family involvement at home. It is the first study to date to document that these produce a crossover effect to positively influence work-related outcomes including work-family conflict, work-family fit and job satisfaction. Data come from employed married fathers and their spouses participating in the 2001 BYU Marriott School of Management Alumni Work and Family Survey (n = 210), all members of The Church of Jesus Christ of Latter-day Saints (LDS). Findings are that fathers who were more religiously involved at home and their spouses reported greater marital satisfaction than fathers and their spouses who were less involved. Fathers who were highly involved with their families at home reported less work-family conflict, greater work-family fit, and greater marital satisfaction and spouse's marital satisfaction, than fathers who were less involved. Interactions showed that when fathers exhibit the combination of high religious and high family involvement, the religious involvement acts as a catalyst to generate greater levels of marital satisfaction and spouse's marital satisfaction. Finally, the study revealed a significantly positive relationship exists between marital satisfaction and job satisfaction. Results suggest that the father who engages in both high religious involvement and high family involvement at home may receive the benefits, or from a religious perspective, the "blessings," of enhanced marital satisfaction, and therefore, job satisfaction as a result of his fulfillment of sacred obligation to God. And, implications of the study suggest employing organizations may garner immense savings in terms of turnover costs due to the increase in job satisfaction among its employed fathers. Thus, data such as these suggest that flexible work arrangements, which may facilitate greater investment by the father in religious and family involvement at home, may create a dynamic system enabling enhanced family processes and, therefore, the strengthening of families, society and the economy.

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41

Desjarlais-deKlerk, Kristen Ann, e University of Lethbridge Faculty of Arts and Science. "The impact on religious involvement of women in the paid labour force, 1975-2005". Thesis, Lethbridge, Alta. : University of Lethbridge, Deptartment of Sociology, 2009, 2009. http://hdl.handle.net/10133/775.

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Canadians’ religious involvement has declined significantly over the last thirty years (Bibby 2004a), but explanations haven’t successfully determined the reasons for the decline. Women’s employment rate increased significantly during the same time period, which could account for the decline, particularly as Canadians have become increasingly pragmatic about time following the rise of the dual earner family. This thesis postulates that Canadians’ pragmatism dominates religious involvement, particularly as Canadians have less time to engage in those activities and tasks they deem necessary and worthwhile. It examines the costs and benefits of religious involvement—utilizing a rational choice framework—and insists that religious groups need to respond more effectively to affiliates’ needs and desires. The data demonstrates that Canadians’ perception of worth of their religious involvement (as measured through enjoyment) better predicts involvement than association.
xiii, 131 leaves ; 29 cm.

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42

Cook, Jared Samuel. "Of Vision and Power: The Life of Bishop Edgar Amos Love". University of Toledo / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1262620818.

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43

Kuzniar, Kimberly. "Religious practices and spiritual beliefs of incarcerated sex offenders". Honors in the Major Thesis, University of Central Florida, 2001. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/231.

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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 Sciences
Psychology

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44

Harris, Joseph Everard. "Francis Libermann and the formation of third world candidates to religious life". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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45

Lasiyo. "Agama Khonghucu : an emerging form of religious life among the Indonesian Chinese". Thesis, SOAS, University of London, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497320.

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46

Zachhuber, Juliane. "Religious life in classical and Hellenistic Rhodes : cultic activity, identity, and organisation". Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:74621877-82d0-48c7-82b8-372ceb1621e3.

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The present thesis constitutes a study of the religious life of Rhodes, from the classical to the late Hellenistic period. Chronologically, this spans the significant chapter of the island's synoikism at the end of the fifth century and the united state's rise to power as one of the foremost trading centres of the Mediterranean during the Hellenistic period. The structure of my thesis is partly chronological and partly thematic. I aim to determine the developments that took place in Rhodian religion, largely due to the synoikism, but also affected by other factors, such as the all-important incorporation of the peraia. Aside from that I focus on the different groups that were involved in the island's religion: demes, tribes, religious personnel of all levels, foreigners and inhabitants of the surrounding islands and mainland, whose status and rights are often difficult to establish precisely. This goal is reflected in my choice of chapters, which cover Rhodian (pre-synoikism) religious identity, the effects of the synoikism on religious life, a detailed study of the cults in the different cities of the island and of religion in the 'peraia', and chapters on priests, associations, and, finally, the interplay between religion and society, in which chapter I hope to draw out what is distinctively 'Rhodian' about religion on Rhodes.

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47

Orekoya, Olufolake. "Faith support in adolescence: a multidimensional study of Chinese Christian adolescents' experiences in Hong Kong". HKBU Institutional Repository, 2018. https://repository.hkbu.edu.hk/etd_oa/505.

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Relationship building with faith community provides support through fellowship, guidance, and the social interactions needed for emotional regulation. The support facilitates faith understanding, quest for faith exploration, meaning making, and character building. Although, past research informed on the quantitative measure of adolescent faith support, it is unable to capture the comprehensive information needed for understanding the meaning of faith support in adolescence. This study provides a new direction for understanding and describing the experience of faith support in three dimensions: understanding the meaning, process, and effect of the experience, and projects a conceptual framework for the rich descriptions of faith support experienced by Chinese Christian adolescents in Hong Kong. Apart from the objective of understanding the concept and meaning of faith support in adolescence, this study also reveals the variation in the participants' descriptions of the experience over time. The methodology utilized is on the dimensions of self, others, and outcome of faith experience in adolescence, with follow-up data collection and descriptive analysis on the perception, understanding, and meaning of faith support. Nineteen participants, with 11 females and 8 males, participated in semi-structured face-to-face interviews between November 2014 and July 2015 (the first wave interviews). Ten of the participants (six males and four females) were interviewed between September and December 2016 (the second wave interviews), 18 months after the first wave interviews. The Chinese Christian adolescents (Catholic and Protestant) in Hong Kong were between 15 to 18 years of age. A few of the participants' faith supporters were also interviewed to examine the research questions from multiple perspectives. The essential descriptions of the participants' psychosocial experiences and meanings attributed to faith support are: 1) faith exploration through companionship; 2) feeling loved and secured; 3) trusted relationship and resilience; 4) and emotion regulation through faith application. Narrative and descriptive analyses of the longitudinal data on the effect of faith support show a moderate change in the areas of moral judgment and meaning construct of faith development, and significant change in faith identity over time. Findings show three possible determinants of the effectiveness of faith support: (a) experience, (b) changes in social environment, family problem, and academic pressure and (c) the presence of a strong youth leader or peer mentoring for faith accountability and exploration. Participants who faced academic related stressor, moved to a new environment, and had little faith mentorship, were susceptible to changes in faith development and identity. Importantly, descriptive narratives and numerical data from this study reveal that faith experience through personal involvement tend to have significant difference in stabilizing faith identity status longitudinally through faith support. This study draws on concrete evidence from the rich descriptions of the experience by the adolescents, their supporters, and provides knowledge for understanding the social learning process of adolescent faith support. Research implications are discussed and recommendations made for church/parish, Christian youth leaders, Christian teachers, institutions, including educational and social policy makers, on how to best support Christian adolescents' faith.

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48

Bistis, Nathan Allen. "A shared life exploring a new monasticism /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0311.

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49

Getman, Eliza Jane. "Analysing transition narratives : Christian leaders in public life in post-apartheid South Africa". Master's thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/8004.

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Abstract (sommario):

Bibliography: leaves 131-134.
The dynamic discourse between religion and public life is illustrated in South Africa in both the pre- and post-apartheid eras. Specifically, this relationship is manifested in the lives of a number of individuals who straddled both facets of society. This thesis centres on a social analysis of the journeys undertaken by thirteen men and women who held Christian faith and political commitment in each hand as the New South Africa emerged from the Old. In-depth interviews were conducted with all subjects using qualitative research methods based on an oral history approach. Subjects were asked to consider their faith identities and the ways in which their faith directed their involvement in the public arena.

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50

Bracamonte-Novella, Alonso. "Análisis semiótico del curso de religión en colegios de distintas confesiones". Bachelor's thesis, Universidad de Lima, 2016. http://repositorio.ulima.edu.pe/handle/ulima/2986.

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El siguiente estudio de investigación tiene como objetivo principal analizar las prácticas semióticas que se activan en los procesos del curso de religión en un colegio evangélico, uno católico y uno laico y compararlos entre sí. Algunas teorías y estudios anteriores tienen relación con los resultados encontrados en este proyecto, pero con ciertas diferencias encontradas en el caso del Perú y la muestra observada (tres colegios de diferentes confesiones de la ciudad de Lima). Empleamos como metodología de análisis el punto de vista semiótico, y hacemos una comparación entre las prácticas, estrategias y formas de vida, las cuales guardan tanto semejanzas como diferencias entre los colegios de la muestra analizada.
Trabajo de investigación

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