Habilitationsschrift--Technische Universität Berlin, 1975. / Includes indexes. Includes bibliographical references (p. 263-274).

Thesis (Ph. D.)--University of Texas at Austin, 2000. / Vita. Includes bibliographical references (leaves 365-374). Available also in a digital version from Dissertation Abstracts.

Thesis (Ph. D.)--University of Chicago, Department of History, December 2000. / Includes bibliographical references (p. 430-451). Also available on the Internet.

No description available.

Thesis (M.A.)--Marshall University, 2003. / Title from document title page. Document formatted into pages; contains 158 p. Includes bibliographical references (p. 154-158).

This dissertation explores the relationship between faith and family, specifically French noble families in the sixteenth century and their members' decisions to remain in a community of faith or to join another. The nobility's relationship with religious pluralism is examined by focusing upon a great French noble family that was divided along confessional lines. The Mornay boasted a membership that included the Huguenot counselor, negotiator, and polemicist Philippe Duplessis-Mornay (1549-1623) as well as multiple Catholic bishops; their extended network included several notable Catholic and Huguenot families. The rich collection of sources from the their kin and patronage networks is used as a lens with which the processes and mechanisms of religious selection and perseverance are viewed. Throughout the Middle Ages, family members cooperated in order to advance their fortunes. In the sixteenth century, however, religious division jeopardized this cooperation and threatened their success. Most members remained Catholic but enough converted so that the family was rendered spiritually bifurcated at every level. Members converted for multiple reasons ranging from the religious to rank opportunism. Family did not preserve religious unity but rather facilitated division as members acted as advocates, exploited their relationships, and attempted to win relatives to their communities. When members converted, they formed distinct religious communities within the family. Members of each religious community followed traditional strategies that had brought the family success but they restricted these in order to benefit only members of their own spiritual group. Each community faced particular challenges and achieved different degrees of success. Members of each spiritual group occasionally breeched the divide the confessional divide and cooperated with one another. They did so on a limited basis but in various situations for numerous reasons. Members negotiated the Edict of Nantes and created a national platform for co-confessional existence that reflected their experiences in the family. Members of the different religious communities continued to compete and collaborate with one another for generations within the domain of history. Family facilitated spiritual division, but the social structures of kinship proved flexible enough to accommodate religious pluralism.

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No description available.

Habilitationsschrift--Technische Universität Berlin, 1975. / Includes indexes. Includes bibliographical references (p. 263-274).

It is surprising that there is no complete account of the life of Pierre Du Moulin in English, but it is much more surprising to find that none exists in French. Excluding three short Bachelor of Divinity theses written in France in the nineteenth century on various aspects of Pierre Du Moulin and his work, no one has given this important Huguenot any more than casual attention since 1700. One regrets that the Reformed Church of France itself has tended to focus its attention upon a few illustrious leaders in its history and to pass by some of its lesser but nevertheless important historical figures. Outside of France it is true that the French Reformed Church has too often been ignored, and its history has not drawn the attention it deserves from students of Church History. That a study of the life of Pierre Du Moulin is needed is emphasized by a letter received from Professor Norman Sykes of the University of Cambridge. He writes, "To the best of my knowledge Pierre Du Moulin has not attracted the attention of any English biographers or historians, so that you seem to have a virgin field before you in that respect." He goes on to state that to undertake such a work on Du Moulin would be doing "a valuable service to historical studies." It would be presumptuous to call this a comprehensive study of Pierre Du Moulin, for the purpose of this dissertation is to write an historical account of his life. It is not an attempt, for instance, to define carefully his theological system, for a full study of his theology or other contributions which he made will have to be done on another occasion. It is an attempt to record the facts of his life in a complete fashion for the first time.