Les Epigrammes de John Owen (1564 ?-1622) constituent un ensemble unique dans la production néo-latine, tant par le nombre de pièces qui le composent, environ mille cinq cent, que par le niveau d'excellence atteint par le " Martial anglais " (gallois, plutôt) qui fit du monodistique l'instrument privilégié de son génie. Le recueil du poète, qui connut pendant plus d'un siècle un véritable rayonnement européen, reflète son époque de composition en bien des points : la préférence accordée à l'inspiration satirique et morale, le culte de la brièveté ingénieuse, la recherche du bon mot et le plaisir du jeu verbal étaient en effet à même de satisfaire les zélateurs de l'esprit nouveau qui s'affirmait alors en Angleterre, vers la fin de l'ère élisabéthaine. L'épigramme owenienne est donc d'abord un exercice de subtilité, et l'étude du recueil, qui se présente au lecteur dans un savant désordre, révèle aussi la subtilité des liens qui régissent son organisation. Celle-ci ne dit pas seulement le soin apporté par le poète à son texte, qui témoigne d'une ambition certaine, mais souligne encore l'extraordinaire variété des sujets qui répond à une caractéristique du genre et à la volonté affirmée d'Owen de faire feu de tout bois. De cet ensemble kaléidoscopique, riche de ses propres échos et où le second degré apparaît souvent comme un témoignage de respect à l'égard de la tradition sur laquelle l'œuvre s'est construite (celle de la poésie morale et gnomique), il faut, enfin, souligner la modernité et la beauté qui sont les secrets du grand œuvre ; en cela, John Owen est bien l'héritier légitime de Martial

The seaport of Bombay is often referred to as India's "Gothic City." Reminders of British colonial rule are seen throughout South Bombay in its Victorian architecture and sculpture. In the heart of Bombay lies the Victoria Terminus, a towering, hybrid railway station blending gothic and vernacular architectures. Built at the height of the British Empire, the terminus is evidence of the rapid modernization of Bombay through the philanthropy of the Parsis. This religious and ethnic minority became quick allies to the British Raj; their generous donations funded the construction of the "Gothic City." The British viewed the Parsis as their peers, not the colonized. However, Parsi-funded architectural ornament reveals that they saw themselves on equal footing with Bombay's indigenous populations. The Parsis sought to integrate Indian and British art, design, and culture. Through their arts patronage they created an artistic heritage unique to Bombay, as seen in the architectural crown of Bombay, the Victoria Terminus.The Parsi philanthropist, Sir Jamsetjee Jeejeebhoy was the most influential in Bombay's modern art world. He was chosen with other Indian elites to serve on the selection committee for the Great Exhibition of 1851 in London. He selected India's finest works to demonstrate India's rich tradition of the decorative arts. In turn, these works were viewed within the Indian Pavilion by the Victorian public and design reformer Owen Jones. Jones used many of the objects at the India Pavilion in his design book, The Grammar of Ornament. This book went on to inspire the eclectic architectural ornament of Victorian Britain and eventually Bombay. Jeejeebhoy sold the majority of the works from the exhibition to the Victorian and Albert Museum and the Department of Sciences and Art in South Kensington. The objects were studied by design students in South Kensington who were later hired by Jeejeebhoy to be instructors at the Bombay School of Art. This school taught academic European art alongside traditional Indian design forthe purpose of creating public art works. Thus, the Parsis were important cultural mediators who funded British and Indian craftsmen to create symbols of "progress," such as the Victoria Terminus, for a modern India.

Thèse (M.A.)--Université Laval, 1998. / Bibliogr.: f. [143]-145. Publié aussi en version électronique.

Thesis (M.A.)--University of Montana, 2007. / Title from title screen. Description based on contents viewed Oct. 5, 2007. Includes bibliographical references (p. 61-64).

In 1922, as the Missionary Secretary of the Student Christian Movement in UK, R. O. participated in the World's Student Christian Federation (WSCF), which gave him a special relationship with China and predestined him for his service in Hong Kong. During the Sino-Japanese War time, R. O. led and participated in many social movements, which strongly supported China to fight for freedom. Among these movements, the Chinese Industrial Co-operation Movement is the most famous one, through which R. O. maintained good relations with both Kuomingtang(KMT) and Chinese Communist Party (CCP). As a far-sighted church leader, he was deeply committed to building up a vigorous Chinese church. He was ahead of his time in ordaining Mok Sau Tseng as the first Chinese assistant bishop in South China in 1935, as well as ordaining Deaconess Florence Li Tim-Oi to be the first woman priest in the world in 1944. In 1956, R. O. visited the New Communist China as the first church leader from Hong Kong; after this visit, he was called "the pink Bishop". Because he then began to promote a positive view on the role of Communism in the development of China. Hong Kong in the 1950s and 1960s faced considerable social pressures. In the meantime, R. O. led the churches in massive response to the millions of refugees and played a significant role as one of the chief architects of the miracle of the post-war years in Hong Kong. Whether in Britain, China or Hong Kong, his concern for China and Chinese people was his expression of God's will in China in practice. / Ronald Owen Hall was an important and remarkable figure in the history of Christianity in China as the seventh Bishop of Hong Kong Anglican Church. He served as bishop of Hong Kong 34 years (1932-1966), which included being the Bishop of South China of Chung Hua Sheng Kung Hui (CHSKH) (1932-1951). / Though he has been well recognized as an influential figure, it is unfortunately that not much has been systematically written on his contribution to the history of Christianity in China. This dissertation therefore focuses on Bishop Hall and his relationship with China, and seeks to shed light on it through research about Bishop Hall, especially how deeply his unique theology influenced his relation to China. The study endeavors to explore how Bishop Hall sought to convey in practice God's will for China in interface between western Christian tradition and Chinese society. The historical data presented in this paper is based on a thorough and broad review of primary materials. The primary resources used in this thesis include the Archives of Bishop R. O. Hall and other relevant and important archives. Through this case study, it hopes to provide new insight on the missionary history in 20 Century. / 吳青. / Source: Dissertation Abstracts International, Volume: 70-06, Section: A, page: 2188. / Thesis (doctoral)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (p. 194-203). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Wu Qing.

Prior study of Craiglockhart War Hospital has focused on the hospital's two most famous patients, Wilfred Owen and Siegfried Sassoon, along with the work of the psychotherapist W. H. R. Rivers. Craiglockhart's literary culture is studied in detail for the first time in this thesis and the hospital's therapeutic ethos used as a framework by which the creative work produced at the hospital can be examined. This thesis argues that the British Army's lack of consensus regarding the best treatment of war neuroses facilitated the development of Craiglockhart's expressive culture, in which patients were encouraged both to articulate their wartime memories and return to purposeful activity. The hospital's magazine, The Hydra, is examined at length; both in terms of its links to the wider genre of wartime soldier publications and as a telling document of the hospital's therapies in action. Owen and Sassoon's time at the hospital is also discussed, with particular emphasis on the hospital's central importance in Owen's poetic development and its troubling legacy in the post-war life of Sassoon. Finally, readers are introduced to George Henry Bonner, a patient of the hospital whose creative work is discussed here for the first time. This study makes clear the fact that, for the hospital's literary-minded patients, creative endeavour was an ideal means by which to negotiate the movement away from repression to the articulation of their wartime experiences.

Thesis (Ph. D.)--Ohio State University, 2006. / Available online via OhioLINK's ETD Center; full text release delayed at author's request until 2009 Jun 15

Dissertation (Ph.D.)--The University of North Carolina at Greensboro, 2008. / Directed by Karen Kilcup; submitted to the Dept. of English. Title from PDF t.p. (viewed Mar. 19, 2010). Includes bibliographical references (p. 252-263).

No description available.

This dissertation examines Richard Owen Roberts’s (1931-) life and ministry to present his theology of revival. Chapter 1 examines the need for clarity in the topic of revival for the church today. It discusses my background in the topic area, and the process which guided the study. The chapter concludes with a discussion of the research questions explored during the research and writing process of this dissertation. Chapter 2 contains a biography of the significant points of Roberts’s life and ministry. It presents some background of the time period in which he grew up, his early childhood, conversion, call to ministry, family life, preaching and bookstore ministries, and his legacy. A personal interview provides the content and support for the chapter. Chapter 3 surveys Roberts’s published works and sermons to develop a complete theology of revival. In particular it examines his teachings on the following topics as the topic relates to revival: definitions, God, man, conversion, the church, the community, results, hindrances, and true revival. Through the study of these areas the reader is presented with a thorough examination of Roberts’s theology of revival. Chapter 4 focuses on two significant connection points that Roberts has made in his ministry in revival—repentance and history. The chapter explores how and why Roberts has made these two connections. It examines his publications and teachings on the topics to demonstrate that from Roberts’s perspective one cannot have revival without repentance. Additionally, his ministry demonstrates that the church is best equipped for revival by examining the ways in which God has moved among his people in the past. Chapter 5 demonstrates the need for Roberts’s theology of revival in the church today. It examines the shift that the church underwent in its understanding and practices of revival over the last century and a half, and it discusses how Roberts’s understanding of revival can bring helpful changes in this area. The chapter concludes with some critique of Roberts’s theology and practice of ministry. Chapter 6 concludes the dissertation with final thoughts on Roberts’s theology of revival and its impact on the church. It also includes with several areas in which further study of Roberts and revival could be undertaken by other researchers.