This dissertation examines Irenaeus of Lyons’ teaching on the spiritual life through the perspective of his reflections on Gen 1:26—2 7 and the imago Dei. A work of constructive historical theology and spirituality, the project probes Irenaeus’ understanding of the relationship between God and humanity as expressed through his articulation of humankind’s creation and experience in the divine image and likeness. Chapter 1 introduces the bishop of second-century Lugdunum and surveys the essential elements of his spirituality and his doctrine of the imago Dei. Chapter 2 surveys the ways in which the doctrine was interpreted prior to Irenaeus. These include key biblical, philosophical, Gnostic, and patristic sources; together, they illustrate the wide variety of Gen 1:26 interpretations. The final three chapters analyse the key imago Dei texts, nearly all of which are found in Against Heresies Books 3 through 5. Chapter 3 examines Book 3 and notes that reference to the image of God is utilized in order to establish the key theological foundations of the spiritual life. Chapter 4 identifies the progressive quality of the imago texts in Against Heresies 4. demonstrating their emphasis on humanity as created beings meant to grow nearer to God. Chapter 5 illustrates how the texts of Book 5 are distinguished by their emphasis on human fulfilment and restoration. The Conclusion highlights the trajectory of the examined texts, noting how their cumulative witness demonstrates two key points: First, that his use of Gen 1:26 was to function primarily as a motif through which to frame his theological understanding of the spiritual life, and, second, that this life is predicated upon the idea that communion between God and humanity is the very foundation of authentic spirituality. Irenaeus’ employment of the language of the divine image and likeness functions as the means by which he describes the intimate connection meant to be shared between the Creator and humankind. / Thesis / Doctor of Philosophy (PhD)

Thesis (D. Min.)--McCormick Theological Seminary, 2003. / Includes bibliographical references.

J.A. Lyons, Prime Minister of Australia, 1932-39, presided over twin policies of conciliation and rearmament in a search for peace. The thesis discusses his individual world-view, one chiefly constructed on principles of consensus, and analyses the foreign and defence policies of his government, thereby re-evaluating suggestions that Lyons was chiefly interested in only domestic policy. / The foreign policy of the Lyons years was primarily directed at the Asian-Pacific region, especially at Japan. It consisted of an Australian variety of ‘cunctation’, superseded by the variety of ‘appeasement’ found in the Australian Eastern Mission of 1934, arguably the first time that appeasement was applied in East Asia and the first of three significant external policy initiatives of the Lyons years. Lyons himself lobbied in favour of appeasement in the broader imperial context from 1935, recognising that it needed to be targeted at Rome and Berlin, as well as at Tokyo. Any Australian government could not apply appeasement in Europe directly, in the absence of an Australian diplomatic service, although Lyons sought to advance conciliation through ‘personal diplomacy’ in certain foreign capitals. It was not, however, until the premiership of Chamberlain, after May 1937, that London and Canberra were united in the desire for the application of ‘wider appeasement’, the policy adopted at the 1937 Imperial Conference. At this gathering, Lyons presented a second major initiative, the proposal for a Pacific Pact of non-aggression; his magnum opus and the ultimate opportunity for his regional peacemaking. / The Imperial Conference had also discussed and endorsed measures designed to enhance the process of imperial consultation and once Whitehall subsequently began to apply appeasement in Europe, Lyons was keen to ensure that the voice of his dominion was heard. This was especially so during the first Czech crisis of September 1938 in which, it is argued, Lyons and his appeasing circle sought to play a significant consultative and intermediary role. These efforts seemed to have been rewarded by the climax of European appeasement: the 1938 ‘Munich Pact’. Appeasement was, however, everywhere dissolving from late-1938, as was the mechanism of imperial consultation, and the response of Lyons as prime minister was to initiate the process of establishing an independent Australian diplomatic service, something long considered by his government, but hitherto delayed. This initiative came too late to prevent his reluctant admission of the failure of appeasement, in March 1939. / The policy of conciliation was accompanied from the beginning of the Lyons years by a muscular defence policy. That policy involved five separate rearmament programs, September 1933-December 1938. Although mindful of imperial needs, this policy was chiefly directed at the requirements of home defence and the Lyons government remained wary of the Singapore strategy. Lyons’s character was stamped on it by his decisive opposition to conscription, 1938-39. Although it was his misfortune, as a leading Australian appeaser, that conciliation was everywhere overshadowed by rearmament, the considerable defensive preparations of the Lyons years ensured that a sufficient state of readiness was attained to match the hostile scenarios envisaged in defence planning after 1932. The attempts made to secure a level of joint, imperial defence planning, however, resulted in failure. / In its examination of the foreign and defence policies of the 1930s this thesis augments the revision underway in current scholarship. It demonstrates that an identifiable Australian foreign policy existed and that it was chiefly a regional one - even if the application of that policy was retarded by the absence of a diplomatic structure and by the consequent reliance on London. It nonetheless adhered to the patterns of external policy that had evolved since Federation. When combined with an examination of the robust defence measures of these years, Lyons emerges as a vigorous premier with a clear vision of Australia’s place in the world. It is argued that the search for peace of the ‘Tame Tasmanian’, 1932-39, was sustained and considerable.

Thesis (M.A. (Creative Writing))--University of Western Australia, 2006.

Let q be a nontrivial odd prime power, and let 𝑛 ≥ 2 be a natural number with (𝑛, 𝑞) ≠ (2, 3). We characterize the groups 𝑃𝑆𝐿𝑛(𝑞) and 𝑃𝑆𝑈𝑛(𝑞) by their 2-fusion systems. This contributes to a programme of Aschbacher aiming at a simplified proof of the classification of finite simple groups.

In 1655 and again in 1686-1689, the Waldensians of Piedmont were massacred by the Duke of Savoy after he issued edicts forbidding the practice of their religion. The Waldensians were later followers of the medieval religious movement of the Poor of Lyons, declared heretical in 1215. The Waldensians associated with the Reformation in 1532, and thus formed a link with diverse groups of Protestants across Europe. In the periods immediately surrounding both massacres, an outpouring of publications dedicated to their plight, their history, and their religious identity appeared, a large number of which emerged in London. On both occasions, the propaganda gave rise to international sympathy and encouraged international intervention, eventually provoking the Duke to rescind the edicts that had instigated the massacres. While most contemporary scholars consider the Waldensians to have been fully absorbed into Protestantism after 1532, it is clear from the writings of both the Waldensians and their sympathizers that they considered themselves a separate entity: the inheritors of a long tradition of dissent from the Catholic Church based on their own belief in the purity of the Gospel. The Waldensian identity was based on a history of exclusion and persecution, and also on a belief that they had transmitted the true embodiment of Christianity through the centuries. The documents that were published surrounding the massacres address the legitimacy of the Waldensian identity based on centuries of practice. English and continental Protestants identified with the Waldensians, who provided ancient ties and legitimacy to their ‘new’ religion, and the Waldensians adopted that identity proudly, all the while claiming continuity. Protestants also used the Waldensians in propagandist documents, most often to justify political or religious actions and ideologies. The continuity of Waldensianism through the Reformation became crucially important for the wider umbrella of Protestantism as a legitimizing factor for the movement. This thesis investigates the claims of continuity and finds that while the Waldensians underwent a dramatic change in religious doctrine to conform to the Reformation, their belief in the continuity of their religious identity can be validated by examining religion from a socio-cultural perspective that takes aspects other than theology into consideration.

In 1655 and again in 1686-1689, the Waldensians of Piedmont were massacred by the Duke of Savoy after he issued edicts forbidding the practice of their religion. The Waldensians were later followers of the medieval religious movement of the Poor of Lyons, declared heretical in 1215. The Waldensians associated with the Reformation in 1532, and thus formed a link with diverse groups of Protestants across Europe. In the periods immediately surrounding both massacres, an outpouring of publications dedicated to their plight, their history, and their religious identity appeared, a large number of which emerged in London. On both occasions, the propaganda gave rise to international sympathy and encouraged international intervention, eventually provoking the Duke to rescind the edicts that had instigated the massacres. While most contemporary scholars consider the Waldensians to have been fully absorbed into Protestantism after 1532, it is clear from the writings of both the Waldensians and their sympathizers that they considered themselves a separate entity: the inheritors of a long tradition of dissent from the Catholic Church based on their own belief in the purity of the Gospel. The Waldensian identity was based on a history of exclusion and persecution, and also on a belief that they had transmitted the true embodiment of Christianity through the centuries. The documents that were published surrounding the massacres address the legitimacy of the Waldensian identity based on centuries of practice. English and continental Protestants identified with the Waldensians, who provided ancient ties and legitimacy to their ‘new’ religion, and the Waldensians adopted that identity proudly, all the while claiming continuity. Protestants also used the Waldensians in propagandist documents, most often to justify political or religious actions and ideologies. The continuity of Waldensianism through the Reformation became crucially important for the wider umbrella of Protestantism as a legitimizing factor for the movement. This thesis investigates the claims of continuity and finds that while the Waldensians underwent a dramatic change in religious doctrine to conform to the Reformation, their belief in the continuity of their religious identity can be validated by examining religion from a socio-cultural perspective that takes aspects other than theology into consideration.

De 1536 à 1551, on assiste à Lyon à un vaste mouvement de promotion du livre de poésie, que soutient la construction d’un groupe uni et dynamique. Cette entreprise se déploie, dans les officines des imprimeurs-libraires et dans l’espace du livre, sur fond d’élaboration d’une langue française de qualité, propre aux bonnes lettres. Étienne Dolet, François Juste, puis Jean de Tournes et Guillaume Rouillé mènent ainsi une politique éditoriale concertée qui confère à la langue française et au livre de poésie ses lettres de noblesse. Lyon acquiert dans ces années une identité éditoriale spécifique, qui se détache sur le paysage poétique du Royaume. L’étude des concurrences et des pillages réciproques entre Lyon et Paris met en évidence l’existence de deux identités poétiques distinctes : Lyon marque une modernité dans l’édition et la diffusion de nouveaux genres que ne comprend pas encore Paris. Quand les imprimeurs lyonnais puisent dans les productions parisiennes, c’est en se les appropriant pour les intégrer dans un catalogue et réaffirmer l’existence d’un groupe lyonnais porteur d’une identité culturelle et poétique. Cette identité, doublée d’une qualité éditoriale remarquable, fonde la prééminence de l’imprimerie lyonnaise dans le Sud de la France, comme le montre l’exemple toulousain. Tout cela contribue à l’élaboration d’un champ poétique fondé sur une cohérence affichée mais menacée par des forces centripètes qui remettent en question l’unité de la poésie lyonnaise. S’il y a « poésie lyonnaise », c’est en ce que le livre de poésie soutient les ambitions politiques de la cité, dans une période de conflit avec Charles Quint puis de changement de règne. / From the late 1530s to the early 1550s, the city of Lyons sees a considerable enterprise of promotion of poetry books, supported by a group of printers and booksellers. From the printer’s and bookseller’s workshops to the space of the book, this undertaking is built upon the reinvention of French as a refined language fit for conveying literature and poetry. Étienne Dolet, François Juste, Jean de Tournes and Guillaume Rouillé pursue a concerted editorial policy to obtain recognition for poetry books and the French language. During this period, Lyons builds a unique editorial identity, which sets the city apart from the rest of the kingdom. Even when the printers of Lyons help themselves to books edited in Paris, they do so by integrating the publications to consistent catalogues and using these to support their claim of a cultural and poetic identity specific to Lyons. This identity, along with a high editorial quality, sets up the pre- eminence of Lyons in Southern France, as can be witnessed for instance in Toulouse. All of these factors contribute to the setting up of a poetic field, but this pretense of consistency and unity is frail. If such a thing as “Lyons poetry” truly exists, this is only true insofar as poetry book holds the city’s political ambitions, in the context first of the war against Charles the Fifth and later of the change of reign.

In 1655 and again in 1686-1689, the Waldensians of Piedmont were massacred by the Duke of Savoy after he issued edicts forbidding the practice of their religion. The Waldensians were later followers of the medieval religious movement of the Poor of Lyons, declared heretical in 1215. The Waldensians associated with the Reformation in 1532, and thus formed a link with diverse groups of Protestants across Europe. In the periods immediately surrounding both massacres, an outpouring of publications dedicated to their plight, their history, and their religious identity appeared, a large number of which emerged in London. On both occasions, the propaganda gave rise to international sympathy and encouraged international intervention, eventually provoking the Duke to rescind the edicts that had instigated the massacres. While most contemporary scholars consider the Waldensians to have been fully absorbed into Protestantism after 1532, it is clear from the writings of both the Waldensians and their sympathizers that they considered themselves a separate entity: the inheritors of a long tradition of dissent from the Catholic Church based on their own belief in the purity of the Gospel. The Waldensian identity was based on a history of exclusion and persecution, and also on a belief that they had transmitted the true embodiment of Christianity through the centuries. The documents that were published surrounding the massacres address the legitimacy of the Waldensian identity based on centuries of practice. English and continental Protestants identified with the Waldensians, who provided ancient ties and legitimacy to their ‘new’ religion, and the Waldensians adopted that identity proudly, all the while claiming continuity. Protestants also used the Waldensians in propagandist documents, most often to justify political or religious actions and ideologies. The continuity of Waldensianism through the Reformation became crucially important for the wider umbrella of Protestantism as a legitimizing factor for the movement. This thesis investigates the claims of continuity and finds that while the Waldensians underwent a dramatic change in religious doctrine to conform to the Reformation, their belief in the continuity of their religious identity can be validated by examining religion from a socio-cultural perspective that takes aspects other than theology into consideration.

The Lyons group denoted by Ly is a Sporadic Simple Group of order 51765179004000000 = 28 37 56 7 11 31 37 67. It(Ly) has a trivial Schur Multiplier and a trivial Outer Automorphism Group. Its maximal subgroups are G2(5) of order 5859000000 and index 8835156, 3 McL:2 of order 5388768000 and index 9606125, 53 L3(5) of order 46500000 and index 1113229656, 2 A11 of order 29916800 and index 1296826875, 51+4 + :4S6 of order 9000000 and index 5751686556, 35:(2 M11) of order 3849120 and index 13448575000, 32+4:2 A5 D8 of order 699840 and index 73967162500, 67:22 of order 1474 and index 35118846000000 and 37:18 of order 666 and index 77725494000000. Its existence was suggested by Richard Lyons. Lyons characterized its order as the unique possible order of any nite simple group where the centralizer of some involution is isomorphic to the nontrivial central extension of the alternating group of degree 11 by the cyclic group of order 2. Sims proved the existence of this group and its uniqueness using permutations and machine calculations. In this dissertation, we compute the (p; q; t)-generations of the Lyons group for dis- tinct primes p, q and t which divide the order of Ly such that p < q < t. For computations, we made use of the Computer Algebra System GAP / Mathematical Sciences / M.Sc. (Mathematics)