This is a study of the practice of the Roman Catholic priesthood and a history of French missionaries in the United States. From 1789 to 1865—from the beginning of the French Revolution to the end of the American Civil War—hundreds of Catholic priests and seminarians migrated from France to the United States and assisted in the establishment of new dioceses and church parishes stretching west from Maryland to Kentucky, and south from Missouri to Louisiana, Texas, and Alabama. They thought of themselves as missionaries in a "New World" composed of "heretical" Protestants and "indifferent" Catholics. In the course of their evangelistic endeavor, however, missionaries realized just how difficult it was to practice the priesthood in accordance with what they learned in French seminaries and what they knew Rome expected of them. They recognized just how uncomfortable it felt to serve as transnational arbiters of Catholic beliefs and practices between French, Roman, and American interests. This collective feeling of operating in-between ideal standards of the priesthood and actual circumstances of foreign missions convinced many missionaries of their vocational inadequacies and pastoral deficiencies. It also precipitated changes in the direction of the Catholic Church in the United States from a strictly Tridentine model of devotion and clerical authority to a transnational process dependent upon the everyday negotiations of priests and laypeople. The decision of French missionaries to justify the institution of slavery and support the Confederate cause of war, in particular, represented the reorientation of missionary Catholicism away from strictly European sources of authority and toward regional and national trends in American culture and politics. / A Dissertation Submitted to the Department of Religion in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy. / Spring Semester, 2007. / March 27, 2007. / Protestant-Catholic Relations, Roman Catholicism, Transnational Religion, American South, Church History / Includes bibliographical references. / John Corrigan, Professor Directing Dissertation; Sally Hadden, Outside Committee Member; Amanda Porterfield, Committee Member; Amy Koehlinger, Committee Member.

his project is a rereading of John Howard Yoder's work in terms of the philosophical thought of Emmanuel Levinas. The purpose for this rereading is to demonstrate the continuing relevance of Yoder's work for contemporary socio-political issues. Restating his work in terms of Levinas' phenomenological description of otherness brings out these points of relevance while simultaneously remaining faithful to Yoder's commitment to Jesus as the primary source for Christian theological and moral discourse. I chose Yoder's methodology and conception of revolutionary subordination as test cases for this comparative rereading. By linking Yoder's work to Levinas I showed that a "being-for-the-other" ethical structure underlined Yoder's thought. This underlying element is the key component for restating Yoder's work in relevant terms for contemporary socio-political discourse. Because of this project Yoder's work can continue to have import for socio-political discussions into the 21st century. / A Dissertation submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester, 2009. / March 4, 2009. / John Howard Yoder, Emmanuel Levinas, Ontology, Revolutionary Subordination, Otherness, Pacifism, Just War, Violence, Christian Ethics, Christian Theology, Jewish Philosophy, James Gustafson, Stanley Hauerwas, Sectarian, Sectarianism, Constantine, Constantinianism, Kenosis, The Face Of The Other, Politics of Jesus / Includes bibliographical references. / John Kelsay, Professor Co-Directing Dissertation; Martin Kavka, Professor Co-Directing Dissertation; Daniel Maier-Katkin, 1945-, Outside Committee Member; Aline Kalbian, Committee Member.

This dissertation examines published work of Raymond Brown, a prominent Catholic New Testament scholar, between the years 1960–1998 in regard to his analysis of anti-Judaism in the Gospel of John. It contextualizes his work by putting Raymond Brown's own publications in their modern historical context and examining his work in relationship to scholars working in the same period, Church statements, and other social and academic influences that might have contributed to his overall thought. Of particular focus, this study analyzes Brown's perspective on various strategies biblical scholars have used to address the problem of potential anti-Judaism in the Gospel. Until the mid-1960s, while most interpreters of the Gospel of John were aware of a polemic against the Jews, they did not discuss it as an ethical issue of potential anti-Judaism, nor did they relate it to a concern for the modern day. However, a shift in focus in Johannine scholarship is noticeable beginning in the mid-1960s and 1970s and continuing to the present. The goal of this project is to gain insight into this shift and understand how one's analysis of the historical situation behind the Fourth Gospel is related to an ethical concern about potential anti-Judaism. / A Dissertation submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Summer Semester, 2009. / April 23, 2009. / Biblical interpretation, Catholic, Anti-Semitism, Anti-Judaism, Gospel of John, Raymond Brown, Christian, Jews / Includes bibliographical references. / David Levenson, Professor Directing Dissertation; John Marincola, Outside Committee Member; Nicole Kelley, Committee Member; John Kelsay, Committee Member.

Benjamin Keach (1640-1704) was an influential leader among Particular Baptists throughout the seventeenth century. As a prominent nonconformist leader and a prolific writer, he helped shape the theological development of the Particular Baptists as they struggled through persecution and finally emerged under legal toleration near the end of the century. He did not avoid controversy, eagerly engaging luminaries such as Richard Baxter and topics such as Quakerism, sabbatarianism, laying on of hands after baptism, a paid ministry, and religious liberty. Keach is best known for his introduction of hymns into the worship service of his congregation at Horsleydown around 1673. This decision eventually sparked a very public discourse on whether or not singing was appropriate in worship, and if so, on the types of song that God found acceptable. When this controversy has been studied in the past, coverage has generally been relegated to a description of the events that happened. Unfortunately, recognition and interpretation of Keach has also been limited to the singing controversy, a narrow segment of the activities he undertook. Recently, however, Keach has received attention that goes beyond the singing controversy. Consequently, evaluations of Keach are beginning to change, and Keach is receiving more comprehensive scholarly treatment. This dissertation joins that trend and offers a new construct for how Keach's activity in the singing controversy may be evaluated. It asserts that he and Isaac Marlow, his primary antagonist, understood themselves as continuing the energy of the Reformation, though removed by 150 years. It refocuses the controversy and concludes that differing approaches to the question of how to interpret scripture when faced with scriptural silence drove the dispute. It places the concerns of both Keach and Isaac Marlow in the context of post-Reformation confessional statements, recognizing that, in terms of worship, many groups had taken a stance and formally described this silence as either permissive or prohibitive. Groups of a Calvinist heritage often term this principle the regulative principle of worship, and the Particular Baptists themselves had formalized this principle in the London Confession of 1689. The dissertation concludes that Keach's actions were the product of his struggle to be faithful to scripture, to validate his confessional heritage, and to maintain Christian unity. It also affirms that, even though he and Marlow were polarized by their disagreement, they shared many similarities as they struggled with the implications of implementing doctrines they held dear into the practical life of a fellowship of believers. / A Dissertation submitted to the Program in the Humanities in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester, 2006. / March 27, 2006. / Baptist Confession of Faith, Reformation interpretive principles, Regulative Principle of Worship, Seventeenth Century Baptists, British Baptists, Hymn Singing / Includes bibliographical references. / Charles Brewer, Professor Directing Dissertation; Walter Moore, Outside Committee Member; David Darst, Committee Member; Michael Corzine, Committee Member.

Previous discussions of changes in Alexander Campbell's ideology have focused on an increasing ecumenism in Campbell's thought. Many scholars have argued that as Campbell aged he became more open to denominationalism. By conceiving of Alexander Campbell through the lens of Max Weber's categories of "prophet" and "priest," a different picture emerges. Alexander Campbell was a prophet of primitive Christianity in the early nineteenth century. Campbell attacked the denominational structures of the time and offered a new vision of Christianity should look like in the modern age. In the 1830s, however, Campbell began to become more priestly in his character. His major concern was no longer his vision of restoration. Instead Campbell became concerned with the institution his movement was becoming. Campbell's battles with Sidney Rigdon and John Thomas, the controversy in the movement over a hymnbook, and the death of Campbell's son, Wickliffe, demonstrate a priestly change in Campbell's identity. This shift was the product of Campbell's self-reflection on the role he was taking as well as the role his followers asked of him. Campbell's shift from prophet to priest represents a larger trend in American history. The examples of John Brown and William Lloyd Garrison suggest that many American prophets, like Campbell, have priestly tendencies. / A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Arts. / Fall Semester, 2005. / October 21, 2005. / Max Weber, Stone-Campbell Movement, Alexander Campbell, Prophet, Priest / Includes bibliographical references. / John Corrigan, Professor Directing Thesis; Amanda Porterfield, Committee Member; Amy Koehlinger, Committee Member.

My thesis centers on three modern Jewish thinkers—Yeshayahu Leibowitz, David Hartman and Joseph Soloveitchik—and their philosophical relationship with and use of Maimonides. Maimonides is the central thinker in and the touchstone of Jewish philosophy, matched only by Aquinas in Catholic theology. The first essay concerns the nature of halakha in the concluding chapters of The Guide of the Perplexed and Leibowitz's formalist understanding of the Law through those chapters. I defend this reading of Maimonides by employing David Shatz's provocative argument that 3.51 and not 3.54 constitutes the true end of the Guide. By arguing thusly a Leibowitzean reading of the conclusion is plausible and faithful to Maimonides' purpose in the Guide. The middle essay covers Hartman's philosophy of halakha in association with Maimonides' philosophy of halakha. Three controlling aspects of Hartman's philosophy are examined: pluralism, rationalism and lifnim mi-shurat ha-din. I attempt to assess Hartman's use of Maimonides in determining these aspects, and find his interpretations of the Rambam to be generally in error. The final essay looks at neglected second part of Soloveitchik's Halakhic Man and his seamless utilization of Maimonides to shape the concepts of creation, repentance divine providence, time and prophecy. I argue that Soloveitchik's use of Maimonides is closest to the Rambam's intentions, but that it also takes the fewest risks. Instead, Soloveitchik employs Maimonides as a prop and support to defend his radically new and radically strange vision of individual observant existence in modern times. / A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Arts. / Summer Semester, 2003. / July 7, 2003. / Lifnim Mi-Shurat Ha-Din, Rationalism, Pluralism, Philosophy Of Halakha / Includes bibliographical references. / Martin Kavka, Professor Directing Thesis; Sumner Twiss, Committee Member; John Kelsay, Committee Member.

Although religious innovation in America historically has been the norm rather than the exception, mainstream Americans have often viewed new religious movements with suspicion and occasionally with outright alarm. The question motivating many studies of new religious movements has been "why would someone join these religions?" In this dissertation I offer at least one answer to this often repeated query. I argue that followers of new religious movements in the 1960s-1980s, specifically the Unification Church, Feminist Wicca and the Nation of Yahweh, considered these religions to be legitimate because they offered members a personal religious experience, a connection to an ancient tradition, and agency in improving their world. Utilizing an historical approach, I consider the conversion narratives of adherents and primary literature of the formative years of these movements which demonstrate that the religious experiences of the adherents and a resonance with the goals of these religions propelled individuals into social action. / A Dissertation submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester, 2007. / March 28, 2007. / New Religious Movements, American Religious History, Feminist Wicca, Nation of Yahweh, Unification Church / Includes bibliographical references. / John Corrigan, Professor Directing Dissertation; Irene Padavic, Outside Committee Member; Amanda Porterfield, Committee Member; Amy Koehlinger, Committee Member.

This thesis examines the historiographical paradigm of secularization as an analytical trope employed by historians of modern Christianity and as a discursive trope employed by evangelical participants in the contemporary Christian music (CCM) industry. The historical development of CCM from an apparently spontaneous youth revival to a thriving commercial industry has challenged underlying presuppositions that authentic religiosity requires a meaningful distinction between religious and secular music. Participants in the CCM industry have tested the malleability of this distinction by reconfiguring the boundaries between religious and secular performance to fit the shifting demands of the evangelical community and the commercial music market. By treating the distinction between religion and secular culture as a religious belief apart from academic sociocultural theories, this thesis examines its malleability in the popular discourse surrounding the genre and the business of CCM throughout its history. It focuses on evangelicals' attempts to articulate distinctions between Christian and non-Christian music wherein conflicting normative conceptions of authentic religiosity have become especially salient. Though earlier studies have portrayed these conflicts as evidence of the essential incompatibility between evangelism and commercial pop music, this thesis proposes that they have contributed to CCM's success by motivating creativity and innovation in the movement's self-conception as a redemptive enterprise in a secularized society. / A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Arts. / Fall Semester, 2007. / October 29, 2007. / Bob Larson, Heavy Metal, Anti-Rock, Larry Norman, Amy Grant, Christian Rock, Jesus Movement, Worship Music, Historiography, U2, Gospel Music, Gospel Music Association, John Styll / Includes bibliographical references. / John Corrigan, Professor Directing Thesis; Amanda Porterfield, Committee Member; Amy Koehlinger, Committee Member.

This study examines the reception of Paul's discourse on foolishness in First Corinthians alongside other Pauline christological texts in order better to understand the relationship between theological epistemology, anthropology, and ethics in the biblical exegesis of Desiderius Erasmus and John Calvin. Paul's discourse on the relationship between folly and wisdom has received scant attention in the history of interpretation, despite its potential fertility for giving rise to any number of interesting uses in several areas of philosophy and theology. In the sixteenth century, these texts are of special interest in the context of humanist biblical theology whose practitioners, as a rule, consider themselves to be positing an anti-speculative form of theological method which is at odds with their scholastic forebears. Thus the foolishness of God, which is, according to Paul, wiser than the wisdom of human beings, takes on new significance in the hands of Erasmus and Calvin, who employ Paul's paradoxical constructions in the service of their assault on overly speculative forms of Christian theology that tend toward abstruseness and thereby become inaccessible to the layperson. Moreover, both Erasmus and Calvin spend a great deal of time in their exegetical works on First Corinthians attempting to deal with the problem of Christian eloquence that arises out of Paul's claim that he himself preaches an utterly simple gospel. In this regard, both exegetes argue for a return to a Pauline simplicity of preaching, which is, of course, modeled originally on the humility of Christ. Erasmus' and Calvin's interpretations of this portion of Paul's letter, furthermore, provide for a new way of thinking about the prospects of Erasmus and Calvin embracing a theologia rhetorica--a term coined by the historian of Renaissance philosophy Charles Trinkhaus to describe the trend in (primarily Italian) humanist theology to advocate a kind of theological discourse which seeks to move the heart, so to speak, more than to convince the brain. From this perspective, I argue that Erasmus and Calvin can be situated in the same intellectual milieu, and that their fuller appreciation of Pauline simplicity might be seen as a new stage in the development of theologia rhetorica. Finally, the study analyzes the influence Erasmus--primarily his Annotations on and Paraphrases of the New Testament, but also other of his theological works--had on Calvin's biblical commentaries and his theology more generally. This is a relationship that has been long neglected among Calvin scholars, despite the fact that Calvin is repeatedly explicitly engaged with Erasmus in his NT commentaries, and despite that fact that his "humanism" is widely recognized. Calvin can be seen following Erasmus, not only in certain philological conclusions, but also, as I will try to show, in advocating a particular kind of theological method as it relates to the foolishness of the cross (and not only when considering 1 Cor. 1-4, but also Phil. 2:6f. / A Dissertation submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Spring Semester, 2014. / February 17, 2014. / 1 Corinthians, Christian Philosophy, Erasmus, Folly, John Calvin, Paul / Includes bibliographical references. / Francois Dupuigrenet Desroussilles, Professor Directing Dissertation; Reinier Leushuis, University Representative; John Kelsay, Committee Member; David Levenson, Committee Member.

This thesis examines the Catholic Worker movement’s understanding of antimodernism and modernity through its first farming commune, Maryfarm. Created during the middle of the Great Depression, Maryfarm became the initial foray into Peter Maurin’s ideal of the agronomic university. As part of Maurin’s three-point program for social reconstruction, the agronomic university would conceptually seek to re-humanize individuals through the land. According to the Catholic Worker movement’s co-founders, persons had lost their inherently dignified, selfless, and communal nature through modernity’s demystification of the divine, its reliance on science, and its industrial work ethic. By working together, living together, and owning machinery together on the land, modern individuals would relearn their authentic nature, return to modern urban cores, and reconstruct modernity from within. Yet, Maryfarm’s reality proved anathema to its ideal. Within and without, Maryfarm’s critics increasingly perceived the commune’s disorganization through its lax work ethic and its decentralized structure. While some principled Catholics Workers tilled the land, others failed to realize Maurin’s embodied ethic of self-discipline and personal responsibility for the common good. As the Depression’s unemployed and transient homeless congregated at the commune, the reality of Maryfarm’s decentralized structure grew increasingly discordant with Maurin’s ideal. To understand the discrepancy between Maryfarm’s conception and reality, this thesis argues that the Catholic Worker sought to decenter modernity (as epitomized by industrial capitalism) through its personalist philosophy and its understanding of urban and rural space. The Catholic Worker movement rejected modernity’s individuality, profit-drive, and dehumanizing labor ethos. Through a theology of the Body of Christ, it appropriated the era’s emphases on personal responsibility, thrift, and self-discipline and utilized them to address industrial capitalism’s woes. By seeing Christ in others, Catholic Workers would cultivate selfless personal responsibility for the preservation of community. The movement’s conception of the agronomic university also decentered modernity through its emphasis on rural spaces. With the spiritual and degrading hollowness of industrial cities, the land provided an outlet to reconceive one’s personhood. After this cultivation, Catholic Workers would return to urban spaces and spread their revolution of the heart. But as seen through the reality of Maryfarm, Maurin’s notions of self-discipline and personal responsibility only would reify modern conceptions of individuality and independence. To undertake this study, this thesis historiographically intervenes with two new theoretical perspectives. First, it analyzes Catholic Worker personalism through modern art and, subsequently, embodied practice. To situate personalism historically, this thesis uses modern art as a lens to understand an American antimodern milieu, which challenged modernity and industrial capitalism’s perceived hollowness. By seeking something tangible, Catholic Workers utilized the theology of the Body of Christ to discipline the body to articulate notions of individuals working for the common good. From this antimodern aesthetic, this thesis transitions to another perspective, spatial analysis, to evaluate the conceived agronomic university. The farm’s conceived space sought to reorient individuals out of modernity and into a contemporary manifestation of an envisioned medieval community. Yet, the founders recognized the inextricable connection between urban and rural spaces, the former for its food and the latter for its workers. Eventually, these reconstructed persons would return to urban cores to spread their work ethic. With these two perspectives, this thesis examines conceived bodies and conceived space on Maryfarm’s physical land. As a confluence for unemployed workers, Maryfarm became home to various flows of modern individuals, who brought their experiences, hopes, and desires with them. Because of personalism, Maryfarm rejected any emplaced authority. Instead, workers had to cultivate self-discipline and selflessness on their own. As a contested space, Maryfarm allowed individuals to derive their own meanings and work ethics from their experiences, particularly along gendered lines. / A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Arts. / Spring Semester 2019. / April 8, 2019. / Catholic Worker, Farming, Modern Art, Personalism, Peter Maurin / Includes bibliographical references. / Jamil Drake, Professor Directing Thesis; Aline Kalbian, Committee Member; John Corrigan, Committee Member; Michael McVicar, Committee Member.