A study of Puritan iconoclasm in England during the period of the civil wars and Interregnum, this thesis looks at the reasons for the resurgence of large-scale iconoclasm a hundred years after the break with Rome. Initially a reaction to the emphasis on ceremony and the 'beauty of holiness' under Archbishop Laud, the attack on recent 'innovations' introduced into the church (such as images, stained glass windows and communion rails) developed into a drive for further reformation led by the Long Parliament. Increasingly radical legislation targeted not just 'new popery', but pre-reformation survivals and a wide range of objects including some which had been acceptable to the Elizabethan and Jacobean church (for instance organs and vestments). Parallel to this official movement was an unofficial one, undertaken by Parliamentary soldiers during the war, whose iconoclastic violence, particularly against cathedral churches, became notorious. The significance of this spontaneous action and the importance of the anti-Catholic and anti-Episcopal feelings that it represented is examined. So too is the promotion of such feeling and of the cause of the reformation of images through printed literature (both popular and learned). A detailed survey is made of parliament's legislation against images, and the work of its Committee for the Demolition of Monuments of Superstition and Idolatry, headed by Sir Robert Harley. The question of how and how far this legislation was enforced generally is considered, with specific case studies looking at the impact of the iconoclastic reformation in London, the cathedral churches and at the universities.

No description available.

Thesis (M.A.)--Cincinnati Christian University, 2005. / Includes abstract and vita. Includes bibliographical references (leaves [103-106]).

Thesis (M.A.)--Cincinnati Christian University, 2005. / Includes abstract and vita. Includes bibliographical references (leaves [103-106]).

Thesis--Martin Luther-Universität Halle-Wittenberg. / Vita. Bibliography: p. 92-96.

Orientador: Dagoberto José Fonseca / Banca: Rodrigo Portella / Banca: João Carlos Soares Zuin / Resumo: A presente pesquisa versa sobre a criação e legitimação das cosmologias tradicionais nos séculos XX e XXI, adotando como ponto de partida o Opus Dei, prelazia pessoal da Igreja Católica Apostólica Romana. Através do levantamento histórico, documental, sociológico e teológico dos períodos Medieval e Tridentino da igreja Católica, acredita-se que o Opus Dei, ao resgatar tal tradicionalidade, cria uma esfera cosmológica tradicional que lhe permite lidar, de modo singular, com questões contemporâneas, atraindo jovens e fortificando-se no interior da Igreja. Refletir a reconfiguração discursiva e documental proveniente do resgate do pensamento tradicional católico realizada pelo Opus Dei nos encaminha à discussão dos possíveis caminhos da Igreja, da tradição e da sociedade nos últimos séculos, bem como dos fatores sociais e institucionais que interferiram e interferem na formação do jovem e do "ser jovem" na contemporaneidade / Abstract: This research deals with the creation and legitimization of traditional cosmologies in the twentieth and twenty-first, taking as a starting point Opus Dei, a personal prelature of the Roman Catholic Church. Through the historical, documentary, sociological and theological survey of the Medieval and Tridentine periods of the Catholic church, it is believed that Opus Dei, to rescue such traditionalism, creates a sphere traditional cosmological allows you, in a unique way, dealing with contemporary issues, attracting young and fortifying themselves within the Church. Reflecting the discursive and documentary reconfiguration from the rescue of traditional Catholic thinking conducted by Opus Dei, leads us to the discussion of the possible ways of the Church, tradition and society in recent centuries, as well as social and institutional factors that interfere and influence the formation the young and "being young" nowadays / Mestre

Thesis (Ph.D.)--Boston University / The problem of this dissertation is to investigate the role of norms in the sociological writing of Roman Catholics in America as a case study in the general problem of ethics and the social sciences. The investigation attempts to understand the position of Catholic sociologists, criticize it, and from it draw implications for establishing a frame of reference for a coherent approach to the study of human society and its processes, which combines the empirical and the normative. The dissertation assumes that universally valid norms can be progressively known through a coherent approach to human experience. The problems of a science of man point repeatedly to the need and possibility of such an assumption. Three perspectives on norms are established, which provide the framework for the study: value-judgments about the subject matter of sociology, values as social facts to be studied, and the formal relationship between sociology and ethics. After setting forth these perspectives in a brief analysis of contemporary sociology, the Catholic development of sociology and the major issues involved in this development are analyzed. The implications of Catholic sociological work for the problem of the dissertation are set forth. The conclusion suggests an emerging point of view for a closer relationship between sociology and ethics. [TRUNCATED]

The Mexican War served as a social battleground for issues such as professionalism, racism, and anti-Catholicism for American regular and volunteer junior officers. Their reaction to these issues influenced and changed the nature of debates to destroy the regular army and close the military academy at West Point. Many in Congress and the United States held a deep-seated fear of the regular army that dated back to the colonial era. They feared that a standing army would become a tool of tyranny and destroy a republican government. Instead, many Americans preferred a volunteer system. They argued that volunteers were virtuous citizens who responded to danger and returned to civilian life when the danger was over. The Mexican War demonstrated that these ideals were not reality, though. Because of this, many in the United States realized that the regular army could safely exist within a republican government, and that the volunteers were not the virtuous patriots many thought. Both regular and volunteer officers reacted with bigotry toward their Catholic opponents in Mexico. Anti-Catholicism impacted the service experience of the junior officers in Mexico. As members of a mostly protestant nation, they pillaged and stole from the many Catholic churches that lay in their path. As members of what they viewed as a superior religion, many officers felt that the Catholic church and faith was a fair target during the Mexican War. Race impacted the service of the junior officers in Mexico. American officers created a racial hierarchy in Mexico that ranked the Mexican populace in various stages of whiteness. The highest social order consisted of those they viewed as white. The lower classes they viewed as a mix of African and Native American. Both regular and volunteers responded in the same manner to these issues.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / Graham Greene has done his finest writing in his 'Catholic' works, a group where the main characters are Catholic, the background is Catholic, and the central problem is a religious one. These works number five novels and two plays, namely: Brighton Rock, The Power and the Glory, The Heart of the Matter, The End of the Affair, A Burnt-Out Case, The Living Room, and The Potting Shed. While the critics generally acknowledge Greene's craftsmanship, a significant number question the orthodoxy of his values. Some find evidence in his writings of such heresies as "Augustinianism," Jansenism, and Manicheism. Others descry unchristian pessimism, an unorthodox brand of Existentialism, or an infringement of Christian teaching on the portrayal of sex in fiction. A last group finds a seriously questionable ambiguity in theological matters that casts doubt on the soundness of his faith. The major agreement in a body of contradictory criticism is the view that the author denies free will and believes in the total corruption of human nature. Since Graham Greene is a Catholic and the works have a Catholic background, and since the various charges suppose a deviation from the Catholic creed, I have examined these writings in the light of orthodox Catholic doctrine. I have taken the fact into account, however, that the author does not write as a philosopher or theologian but reveals his theological position only indirectly through the use of the impersonal technique in the artistic construction of his novels. My findings indicate that Graham Greene emphasizes free will, and portrays both natural and supernatural virtues in his characters. It is true that he is doctrinally ambiguous on occasion, de-emphasizes the role of the intellect in salvation, and paints a bleak picture of human misery. Nevertheless, even on these points he seems to remain on the safe side of orthodoxy. The values that are revealed in his works are traditional Christian values. On the other hand, my findings cast some doubt on the soundness of procedure of the hostile critics. They have an unfortunate tendency to interpret Catholic doctrine too narrowly and arbitrarily, to ignor(legitimate use of "point of view, " and to draw unsupported conclusions on Greene's intentions from insufficient evidence in his writings. It follows that charges of heresy are invalid for the 'Catholic' works since critics have paid too little attention to the implications of impersonal and indirect techniques in the writings of Graham Greene. Graham Greene is orthodox and his values are orthodox. / 2999-01-01

This dissertation, explores the institutional and cultural revival of Guatemalan Catholicism during the twentieth century. First, it examines the changing character of Church-state relations in Guatemala in the 1920s and 1930s. The gradual decline of anticlericalism and emergence of a modus vivendi between the Guatemalan Liberal state and the Catholic Church proved fundamental for the reemergence of the Church as a social and political actor in the 1950s and 1960s. Second, this work analyzes the Catholic Action movement as a window to study this resurgence. Although it started as a socially conservative movement dedicated to implanting Catholic orthodoxy and curbing the advance of communism among Guatemala’s popular sectors, Catholic Action in the 1950s nevertheless evolved into an instrument of economic and social change. In applying the Gospel to social reality and bringing the Church into closer contact with rural Maya communities and urban workers, this movement became a precursor of Liberation Theology. Catholic Action served as a meeting point from which subaltern groups – namely lay indigenous and non-indigenous peoples, and priests and nuns from the United States and Europe – strove to transform Guatemalan society through the promotion of literacy programs, health-related projects and agricultural cooperatives. In this sense, religious change proved a catalyst of socioeconomic transformations. / text