<p>This thesis offers a close reading of Augustine's <em>De Trinitate </em>that is aimed at addressing the vexed question of the unity of the work. The most influential 20^th century interpretation of <em>De Trinitate</em> holds that Augustine moves from a theological examination of the nature of the Trinity based on scripture to a philosophical investigation based on the structure of the human mind. This interpretation has led to the misconceptions that Augustine espouses a form of natural theology and separates theological doctrine from the concerns of the practical life. This thesis shows that <em>De Trinitate</em> is unified around the methodological rule that only the mind that loves God is capable of knowing him. This means, first, that Augustine's procedure is improperly characterized as natural theology; and, second, that, in making love a prerequisite for, and means to, knowledge of God, the ethical question of the ordering of love is inseparable from doctrinal concerns. This thesis shows that <em>De Trinitate</em> offers a coherent and compelling moral ontology in which the perceived tensions in Augustine's theology of love can be reconciled.</p> / Master of Arts (MA)

<p>This thesis seeks to understand the demons found in Augustine's <em>City of God</em>, particularly as they appear as an inseparable component of the political thought he develops in this text more broadly. It has been asserted in contemporary scholarship that the presence of demons in Augustine's writing represents a vestige of his years as a Manichee that undermines the greater political vision he develops in <em>The City of God </em>to the extent that the postulation of demons as such is anti-or apolitical. However, I argue that not only is Augustine's understanding of the nature of demons consistent with his refutation of Manichaeism, but, in fact, Augustine's narration of the origin of demons in the fall of the angels precisely constitutes this refutation. The upshot of this is that, far from being apolitical, Augustine's demons are actually political creatures, and are hence only intelligible when located in his greater political vision. Augustine sees in much of Rome the fellowship of the earthly city in which men and demon alike are bound to one another, captive to the vice that proceeds from their idolatry. I argue that the centrality of demons in Augustine's polemic^__Rome cannot be a just commonwealth because it offers worship to demons instead of God^__makes a great deal more sense when we appreciate that the worship of God demons occlude is the basis for Augustine's politics. One can only reject Augustine's demons if one has missed the most crucial element of his politics, namely, participation in God through the movement of the Holy Spirit. I conclude by showing Augustine's political demonology to represent the continued development not of a Manichaean sensibility but of a host of biblical traditions regarding the peril of the demonic for God's people.</p> / Master of Arts (MA)

<p>The thesis attempts to present a critical study of the concept of self in Kashmir Saivism. The setting for this study is the encounter between Kasmir Saivism and Buddhism. However the thesis also proposes to arrive at an understanding of the religious pre-suppositions behind the positions adopted by Kasmir Saivism and Buddhism in their explanations of experience. In conclusions it is briefly noted that the Buddhist critique of the concept of self of Brahmanical systems has, to a certain extent, contributed to shape the distinctive concept of self as understood in Kasmir Saiva thought.</p> / Master of Arts (MA)

<p>This thesis brings the work of Soren Kierkegaard into conversation with Orthodox theology in order to explore the question of love as an iconic bond between eternity and the temporal. Though Kierkegaard's account of human love stands in stark contrast to certain Orthodox readings on exactly the matter of iconic possibility, I turn to the Russian novelist Fyodor Dostoevsky in order to argue for a conception of the icon as indirect in ways that complicate easy distinctions between eastern and western traditions of Christianity. I suggest that Dostoevsky's iconologic sensibilities are predicated on a conception of faith characteristic of Kierkegaard, wherein God's self-communication in Christ passes through offense at the paradoxical lowliness by which the divine is revealed. An image does not draw its beholder into the divine life directly, by virtue of some immediate capacity to attract or compel, but indirectly through a relation in faith to the fullness of the hidden source that the image makes so partially visible. I argue that Kierkegaard's Works of Love can be read in terms of this iconic movement, and that the iconology of Dostoevsky's The Brothers Karamazov can be read in terms of this indirectness. So read, both Kierkegaard and Dostoevsky offer an account of love that forms hearts so as to see eternity's image amidst the broken, patterned after the self-giving of God's own love in the abasement of Christ.</p> / Master of Arts (MA)

<p>This paper examies the use of the word "archaic" in the psychology of Carl. G. Jung. Through the study of the use of this word and various, related words, e.g., "primitive," the reader may begin to appreciate more, fully Jung's perspective on time. Though the paper is primarily descriptive, it does attempt to offer some insight into one particular facet of Jung's use of "archaic" and "primitive," that is, how these words relate to Jung's relationship toward religion. Finally, Jung's positions toward time and toward religion are compared with those of Sigmund Freud, so that a better understanding of both may be gained through contrast.</p> / Master of Arts (MA)

<p>This thesis explores Joseph Klausner on a central historical issue: why Israel rejected Jesus. Klausner's views, compiled from Jesus of Nazareth, Messianic Idea in Israel, and From Jesus to Paul, are compared to selected modern scholars, whose works in part or in whole attempt to answer a similar question. It is notable that two of the finest New Testament scholars, C. "H. Dodd and W. D. Davies, have drawn on Klausner in their own formulations of the answer to this difficult question. It is evident, however, from the brief survey of modern scholars' views, that the basic information on Jesus, his aims and rejection, are as yet unsolved issues. Thus Klausner, far from being outdated, still has significant relevance for modern life-of Jesus research.</p> <p>The author shows that Klausner's obvious bias for the Jewish national imperative, aided rather than prevented him from acute insights into the nature of the messianic idea and the possible reasons for Israel's rejection of Jesus. In the final analysis a brief look at Klausner's background illuminates the ideological theme that steered his historical argument.</p> / Master of Arts (MA)

Master of Arts (MA)

Master of Arts (MA)

<p>Pacifism, though by no means the whole, is central to the thought of the Catholic Worker movement. This work is an attempt to explicate that position; to describe its development, the history of tis expression, in word and act, and to define its major emphases.</p> <p>Founded in 1933, the Cathollc Worker was pacifist from its inception. That pacifism was, however, ambiguous and inchoate. Only under the pressure of larger events -- violence in the labor movement, the Spanish civil war, and finally World War II -- did the pacifism of the movement become more sharply defined. The Worker emerged as a clear and powerful voice for Christian pacifism and the focus for Catholic pacifism.</p> <p>The key figure in the definition and expression of the pacifism of the Worker has been Dorothy Day who, with Peter Maurin, founded the movement. Though several other Workers played important roles, -- notably Father John Hugo D H.obert Ludlow, and Ammon Hennacy -- it is Dorothy Day who is largely responsible for Catholic Worker pacifism.</p> <p>That the pacifism of the Worker is primarily religious, is undeniable. Though there has been talk of the just war tradition, the pacifism of the movement is rooted in the Gospel, in the teaching and example of Jesus. The key themes in the religious pacifism of the Catholic Worker ares 1) the teaching of the Sermon on the Mount, 2) the contrast between the works of mercy and the works of war, and 3) the idea of war as a violation of the Mystical Body of Christ.</p> / Master of Arts (MA)

<p>This dissertation serves the purpose of contributing to the sociological understanding of religion by applying the identity theory of religion to religious denominations. Hans Mol's integration/differentiation dialectic serves as a heuristic device to examine reasons for college students' decisions to leave or remain in their familial denominations. Individuals form an identification with a religious denomination. The factors that influence the identity building process are mostly connected with the meaning and belonging dimensions of religion. The factors that diminish or inhibit the identity building process are associated with individualism, increased intellectual sophistication, autonomy, religious pluralism and secularization.<br /><br />In order to test the theory with empirical evidence, a questionnaire was administered to 600 college students at State University College at Buffalo. Factor analysis divided some of the questions into clusters of meaning and belonging statements. Students were grouped into categories of committed, participating, nominal and separated members of their denominations. The committed members (those who pray and attend church frequently, and say that belief in God and religion plays a dominant part in their lives) responded more favorably to the meaning over the belonging questions. Students in the nominal membership category were more likely to respond favorably to the belonging questions, than to the meaning questions.<br /><br />Part of the thesis analyzed the holding power of religious denominationson college students. The results of the questionnaire indicated that the most significant variable was the character of the denomination itself, followed by the amount of religious education, sex and age. The Catholic denomination, the cohesion of which is nurtured by weekly public worship and the parochial school system was the most significant variable in determining the degree of commitment as well as the holding power for Catholic students. The other demographic variables of years in college, residence, nationality, parents t educational background, occupation or family inoome were not significant. <br /><br />Finally, students at Buffalo State reflect the optimism of Mol in that religious denominations, like religion itself. will continue to exist in American society. Although the students distinguished between their belief in God and their loyalty to a denomination, the holding power of the denominations is high, which indicates that they continue to act out their religious beliefs with a support group of like minded individuals called a denomination.<br /><br /></p> / Doctor of Philosophy (PhD)