Since the earliest days of the Christian Church, ordained ministers and priests have accompanied soldiers into battle. The religious presence in the war machine has been the subject of many debates, particularly those involving the conflict of ethics presented by the representation of a gospel of peace and love participating in a profession of violence and killing. New Zealand is a secular country with a relatively well-developed system of secular pastoral care services. However the New Zealand Defence Force continues to request the churches' involvement in the military and those churches which respond continue to participate in work which appears contrary to their teaching. This study examines the relationship of church and military. It investigates the place of the church in the New Zealand Defence Force through an examination of the appropriate literature and other relevant information, and an empirical survey of the work and views of current, and some retired, chaplains. The global military scenario has changed in recent years with the development of war technology. The New Zealand military focus is now largely directed towards policing New Zealand's economic zone and the preservation of independence of smaller neighbouring island states, while its active service role is one of participation in international peace-enforcement and peacekeeping. This thesis considers these changes and looks at the possible effects they may have on the future of military chaplaincy within the secular, multicultural context of the New Zealand state. The study concludes with a rationale for the presence of the Christian Church in the New Zealand Defense Force and presents issues which the current chaplaincy-providing churches need to consider if they wish to continue to provide effective chaplaincy for the military.

Since the earliest days of the Christian Church, ordained ministers and priests have accompanied soldiers into battle. The religious presence in the war machine has been the subject of many debates, particularly those involving the conflict of ethics presented by the representation of a gospel of peace and love participating in a profession of violence and killing. New Zealand is a secular country with a relatively well-developed system of secular pastoral care services. However the New Zealand Defence Force continues to request the churches' involvement in the military and those churches which respond continue to participate in work which appears contrary to their teaching. This study examines the relationship of church and military. It investigates the place of the church in the New Zealand Defence Force through an examination of the appropriate literature and other relevant information, and an empirical survey of the work and views of current, and some retired, chaplains. The global military scenario has changed in recent years with the development of war technology. The New Zealand military focus is now largely directed towards policing New Zealand's economic zone and the preservation of independence of smaller neighbouring island states, while its active service role is one of participation in international peace-enforcement and peacekeeping. This thesis considers these changes and looks at the possible effects they may have on the future of military chaplaincy within the secular, multicultural context of the New Zealand state. The study concludes with a rationale for the presence of the Christian Church in the New Zealand Defense Force and presents issues which the current chaplaincy-providing churches need to consider if they wish to continue to provide effective chaplaincy for the military.

Doctor of Philosophy / Department of History / Robert D. Linder / In England, 1532‐1649 was an era during which questions about obedience to rulers dominated ethical discussions. Most English people also respected biblical authority for governing certain behaviors. Obedience was central to the monarchy’s survival and the Bible was central to reformation of an English Church laden with medieval accretions. St. Paul’s Epistle to the Romans 13:1‐7 was the most important biblical passage for understanding the Christian’s relationship to civil authority during this period, and interpreters had such high regard for biblical authority that the backing of this passage was crucial to the acceptance of any political theory that involved ideas about obedience or disobedience. Though eisegesis was not out of the question as a technique among these interpreters, societal and political circumstances motivated most exegetes to examine the text more closely than they might have if St. Paul’s meaning had been irrelevant. These conditions led to creative handling of the text that permitted the exegetes to continue to submit to biblical authority while advocating their varied opinions on obedience to civil authority. Some interpreters moved outside the constraints of traditional views of monarchy and obedience to develop a theory that God mediated his call to rulers through those who elected them. Acceptance of this theory finally brought about rejection of divine right monarchy, as symbolized by the execution of Charles I in 1649. By too quickly concluding that these English expositors merely sought biblical justification for their views after the fact, scholars have failed to appreciate how Romans 13 positively shaped Reformation views of the Christian’s relationship to the state. As the title suggests, this study will examine the discernable shift from seeing Romans 13:1‐7 as a text that commands non‐resistance to rulers to one that not only permits disobedience, but requires it. Thus, Romans 13 is not simply an influential political text, but stands as the most important political text of the period under consideration. This dissertation supplies a needed analysis of representative exegesis of Romans 13:1‐7 during this critical period of English history and considers the influence of these expositions on the development of republian ideals.

This study examines the cultural and religious politics of dancing in late sixteenth- and early seventeenth-century England. Although theologically dance was considered morally neutral, as a physical, embodied practice, context determined whether each occurrence was deemed acceptable or immoral. Yet, judging and interpreting these contexts, and thus delineating the boundaries between appropriate and inappropriate behaviour, was contested and controversial. Advocates argued that dance enabled controlled, graceful movement and provided a harmless outlet for youthful energy. Opponents decried it as a vain, idle, and lascivious indulgence that led to illicit sexual liaisons, profanation of the sabbath, and eternal damnation. The first chapter introduces early dance fundamentals, describing steps, genres, and sources. The chapter also discusses venues in which people danced, times of day and seasons that were most popular, and demographic details for dancers in western England. Chapter 2 demonstrates how, by varying details of their performance, dancers could influence a dance’s appropriateness, as well as express aspects of identity, such as gender and social rank. Chapter 3 examines how clergymen and religious reformers addressed and tried to undermine pro-dance arguments through their treatment of biblical dance references in sermons and treatises. Chapters 4 and 5 feature case studies of parochial clergymen and lay persons whose opinions about dancing became flashpoints for local controversies. They explain why prosecutions for dancing were so sporadic and geographically scattered: dancing practices rarely entered the historical record unless a “perfect storm” of community tensions and personal antagonisms created irreconcilable differences that led to violence or court cases. The dissertation argues that a category, such as festive traditionalist, is needed to describe those who conformed to or embraced Protestant worship but who strongly resisted attempts to “reform” their behaviour outside of the church.

This study examines the cultural and religious politics of dancing in late sixteenth- and early seventeenth-century England. Although theologically dance was considered morally neutral, as a physical, embodied practice, context determined whether each occurrence was deemed acceptable or immoral. Yet, judging and interpreting these contexts, and thus delineating the boundaries between appropriate and inappropriate behaviour, was contested and controversial. Advocates argued that dance enabled controlled, graceful movement and provided a harmless outlet for youthful energy. Opponents decried it as a vain, idle, and lascivious indulgence that led to illicit sexual liaisons, profanation of the sabbath, and eternal damnation. The first chapter introduces early dance fundamentals, describing steps, genres, and sources. The chapter also discusses venues in which people danced, times of day and seasons that were most popular, and demographic details for dancers in western England. Chapter 2 demonstrates how, by varying details of their performance, dancers could influence a dance’s appropriateness, as well as express aspects of identity, such as gender and social rank. Chapter 3 examines how clergymen and religious reformers addressed and tried to undermine pro-dance arguments through their treatment of biblical dance references in sermons and treatises. Chapters 4 and 5 feature case studies of parochial clergymen and lay persons whose opinions about dancing became flashpoints for local controversies. They explain why prosecutions for dancing were so sporadic and geographically scattered: dancing practices rarely entered the historical record unless a “perfect storm” of community tensions and personal antagonisms created irreconcilable differences that led to violence or court cases. The dissertation argues that a category, such as festive traditionalist, is needed to describe those who conformed to or embraced Protestant worship but who strongly resisted attempts to “reform” their behaviour outside of the church.

Maintenant est une revue catholique québécoise fondée par les Dominicains et publiée de 1962 à 1974. Ses animateurs et animatrices sont des catholiques qui adhèrent à la philosophie du personnalisme. D'après celle-ci, la vraie foi catholique est vécue dans l'engagement au sein de la société : chaque croyant et chaque croyante est invité.e à transformer le monde profane selon les critères évangéliques. Les auteurs et autrices du mensuel voient dans les nombreuses institutions catholiques du Québec - la chrétienté - un obstacle à la réalisation de cet idéal et mènent par conséquent une charge à fond de train contre cette « politique » du clergé canadien-français. Pour appuyer leur critique, ils développent une analyse complexe et cohérente du paysage religieux québécois qui lie la chrétienté au conformisme et à l'ignorance religieuse, elle-même facteur décisif dans le décrochage religieux observé à leur époque. À partir du milieu des années 1960, la chrétienté n'existe plus - notamment en raison de l'entrée en vigueur du « Bill 60 » du gouvernement de Jean Lesage - et les auteurs portent progressivement leur attention du côté de la sécularisation des mentalités : ils proposent des réformes pastorales, liturgiques et ecclésiologiques pour adapter le catholicisme à la « mentalité séculière ». Le tout se déroule sur la toile de fond des travaux de Vatican II (1962-1965) qui s'inspirent de la philosophie personnaliste chère à Maintenant. Or, la revue s'avère très critique et déçue des réformes romaines qu'elle juge peu ambitieuses et mal appliquées. / Maintenant is a French Canadian catholic paper created by the Dominican Order and published from 1962 to 1974. Its authors are proponents of Emmanuel Mounier’s personalism. According to this philosophy, the true catholic faith calls for believers to positively transform profane society following evangelical lines. Maintenant’s writers postulate that Québec’s numerous catholic institutions are an obstacle to this ideal : rather than encourage believers to reshape their environment, these institutions seek to isolate them from society in order to shield them from nefarious beliefs and temptations. This « system », la chrétienté, is relentlessly criticized and painted as the main cause behind the observed religious decline. Indeed, the monthly publication argues that these institutions are indissociable from an authoritarian stance that breeds conformism and religious ignorance. From 1965 onward, secularism in Québec dramatically reduces the Catholic Church’s institutional presence. The Liberals’ « Bill 60 », for example, makes the government the primary actor in matters of public education. In turn, the intellectuals of Maintenant gradually shift their focus from la chrétienté to secularism’s impact on religious belief and practice. Convinced that Catholicism and the rising secular mentality can coexist, they put forward ideas of pastoral, liturgical and ecclesiological reform aimed at reconciling the two. These propositions are deeply influenced by the Second Vatican Council (1962-1965) during which a majority of the clergy is won over by personalist ideals. The paper’s authors are nonetheless disappointed by the reforms emanating from the works of the Council as they are deemed unambitious and badly implemented.

L’immigration maronite à Montréal date de la fin du XIXe siècle, mais c’est dans les années 1970 et 1990, à la suite des guerres au Liban, qu’il y a eu les plus grandes vagues. De rite syriaque antiochien, mais d’obédience catholique romaine, les immigrants maronites n’avaient pas d’église paroissiale propre. Les autorités diocésaines montréalaises avaient rassemblé les catholiques orientaux dans une même église dont le service était assuré par l’ordre melkite du Saint-Sauveur. En 1969, le père de l’ordre maronite mariamite Élias Najjar fonde avec des Égyptiens maronites la première paroisse. Cette étude se penche sur le processus qui a mené à la naissance de cette paroisse, son évolution à travers le temps et la vie de ses paroissiens. L’approche est narrative et descriptive, elle s’inscrit dans le cadre de l’histoire sociale et religieuse. Les résultats de l’analyse mettent en lumière une église nationale et un nouveau modèle de paroisse diasporique, différent du modèle classique, recelant des diversités infranationale, internationale et interconfessionnelle. / Maronite immigration to Montreal started at the end of the 19th century. During the 1970s and 1990s, massive waves of Lebanese immigrants arrived to Montreal due to the wars in Lebanon. The Maronite Church is fully Roman Catholic but has a syriac-antiochean rite. Maronite immigrants did not have their own parish in Montreal and had to go for célébrations in the Oriental Catholic Church which was created by Montreal clerical authorities and served by Greek-Catholics (Melkites) of the Saint-Sauveur order. In 1969, Father Élias Najjar from the Maronite mariamite order, together with Maronites from Egypt, founded the first Maronite parish in Montreal. This thesis aims to study the process behind the constitution of the first parish, its evolution and the life of its parishioners by using a narrative and descriptive approach in the frame of the social and religious history. Results show a national Church and a new model of Maronite diasporic parish, different from the classical one, having subnational, international and inter-confessional diversities.

Recent historians who have written about the development of Methodist religious identity in Upper Canada have based their narratives primarily on readings of documents concerned with ecclesiastical polity and colonial politics. This study attempts to complicate these narratives by examining the way religious identity in the province was affected by the cultural production and distribution of books as denominational status objects in a wider North American market before the middle of the nineteenth century. The first chapter examines the rhetorical strategies the Methodist Book Concern developed to protect its domestic market in the United States from the products of competitors by equating patronage with denominational identity. The remaining chapters unfold the influence a protracted consumption of such cultural commodities had on the religious identity of Methodists living in Upper Canada. For more than a decade after the War of 1812, the Methodist Book Concern relied on a corps of Methodist preachers to distribute its commodities north of the border. This denominational infrastructure conferred the accidental but strategic advantage of concealing the extent of the Concern’s market and its rhetoric from the colony’s increasingly anti-American elite. The Concern’s access to its Upper Canadian market became compromised, however, when Egerton Ryerson initiated a debate over religious equality in the province’s emergent public sphere in the mid-1820s. This inadvertently drew attention to Methodist textual practices in the province that led to later efforts on the part of Upper Canadians to sever the Concern’s access to its market north of the border. When these attempts failed, Canadian Methodists found ways to decouple the material and cultural dimensions of the Concern’s products in order to continue patronizing the Concern without compromising recent gains achieved by strategically refashioning themselves as loyal Wesleyans within the colony’s conservative political environment. The result was the emergence of a stable and enduring transnational market for Methodist printed commodities that both blunted the cultural influence of British Wesleyans and prepared the ground for a later secularization of Methodist publishing into and beyond the middle decades of the nineteenth century.

Recent historians who have written about the development of Methodist religious identity in Upper Canada have based their narratives primarily on readings of documents concerned with ecclesiastical polity and colonial politics. This study attempts to complicate these narratives by examining the way religious identity in the province was affected by the cultural production and distribution of books as denominational status objects in a wider North American market before the middle of the nineteenth century. The first chapter examines the rhetorical strategies the Methodist Book Concern developed to protect its domestic market in the United States from the products of competitors by equating patronage with denominational identity. The remaining chapters unfold the influence a protracted consumption of such cultural commodities had on the religious identity of Methodists living in Upper Canada. For more than a decade after the War of 1812, the Methodist Book Concern relied on a corps of Methodist preachers to distribute its commodities north of the border. This denominational infrastructure conferred the accidental but strategic advantage of concealing the extent of the Concern’s market and its rhetoric from the colony’s increasingly anti-American elite. The Concern’s access to its Upper Canadian market became compromised, however, when Egerton Ryerson initiated a debate over religious equality in the province’s emergent public sphere in the mid-1820s. This inadvertently drew attention to Methodist textual practices in the province that led to later efforts on the part of Upper Canadians to sever the Concern’s access to its market north of the border. When these attempts failed, Canadian Methodists found ways to decouple the material and cultural dimensions of the Concern’s products in order to continue patronizing the Concern without compromising recent gains achieved by strategically refashioning themselves as loyal Wesleyans within the colony’s conservative political environment. The result was the emergence of a stable and enduring transnational market for Methodist printed commodities that both blunted the cultural influence of British Wesleyans and prepared the ground for a later secularization of Methodist publishing into and beyond the middle decades of the nineteenth century.

L’historiographie récente du catholicisme québécois a passé pratiquement sous silence la vie et l’épiscopat de Mgr Paul Grégoire, archevêque de Montréal de 1968 à 1990. Pourtant, son épiscopat s’est déployé pendant une période cruciale de l’histoire du Québec et de l’Église catholique. Lorsque Mgr Grégoire devient archevêque de Montréal en avril 1968, le Québec vit encore sa Révolution tranquille, une période qui a vu l’éclosion au Québec de mentalités et moeurs nouvelles à l’enseigne du rejet du passé, sous l’impulsion d’une sécularisation et d’une déchristianisation déferlantes. De son côté, l’Église catholique vit son propre renouveau identitaire, fruit des travaux du Concile Vatican II, terminé depuis décembre 1965. C’est au confluent de ces deux renouveaux identitaires que l’épiscopat de Mgr Grégoire va prendre forme. L’archevêque de Montréal devra faire face à de nombreux défis inédits sur les fronts externes et internes. Ad extra, il devra prendre acte des défis d’une nouvelle donne sociale extrêmement défavorable à son Église, notamment sur le flanc de la confessionnalité du système d’éducation. Ad intra, il devra implanter les réformes conciliaires dans son diocèse, non sans avoir à affronter plusieurs résistances et incompréhensions, dont certaines deviendront des crises remettant en question la qualité de son leadership comme archevêque de Montréal. Au moment de sa retraite en mars 1990, Monsieur le cardinal Grégoire aura vu l’Église catholique perdre la majeure partie de son influence morale et spirituelle sur la société montréalaise et québécoise. Même si sa personnalité ne l’avait pas desservi dans ses efforts pour imprimer à l’Église de Montréal son orientation doctrinale, sa discipline et son style, on voit mal comment il aurait pu contrer significativement une évolution toute-puissante dans sa globalité. C’est ce que révèle le bilan de son épiscopat. / The recent historiography on Catholicism in the Province of Québec has neglected the life and episcopate of Paul Grégoire, archbishop of Montréal from 1968 to 1990. Yet his episcopate covers a crucial period in the history of the Province and the Catholic Church. When he became archbishop of Montréal in April 1968, the Province of Québec was still in the midst of its Quiet Revolution, a period of growing change in mentalities and morals brought on by a rejection of the past and the rising tide of secularization and dechristianization. For its part, the Catholic Church was going through its own renewed identity process as a result of the Second Vatican Council which had ended December 1965. It is at the juncture of these two renewed identities that Archbishop Grégoire’s episcopate took shape. The prelate had to cope with many new challenges both on the external and internal fronts. Ad extra, he had to meet the challenges of a new social order extremely unfavorable towards his Church, particularly concerning the denominational school system. Ad intra, he had to implement the Council reforms throughout his diocese and in so doing encountered a great deal of resistance and much misunderstanding which sometimes led to crises casting doubt on his leadership. At the time of his retirement in March 1990, Cardinal Grégoire had seen the Catholic Church lose the greater part of its moral and spiritual influence on the Montréal and Québec societies. He had set out to mold the Church of Montréal according to his doctrinal orientation, his discipline and his style. Even while taking into consideration that his personality was not best suited for the task, we fail to see how he could have significantly countered the great opposing forces at work. The study of his episcopate clearly reveals this.