This thesis aims to explore the forms and characteristics of religious expression in Surrey during the later middle ages. The county has lacked detailed research, and one purpose of this study is, therefore, to discuss materials and evidence which have not yet been brought into the arena of scholarly debate. The thesis contains six chapters: a survey of the background history of the county and the sources: a discussion of support for the religious orders: an examination of the forms and types of charitable institutions: an analysis of gild activity: a survey of patterns of church-building and church-furnishing, while the final chapter seeks to ascertain the extent of the threat posed by heresy to the traditional order, and also charts the progress of the Reformation in Surrey down to the death of Edward VI. Much of the evidence for this study is derived from wills, bishops' registers, and churchwardens' and gildwardens' accounts. Wills exist in substantial numbers from c. 1480 onwards, while parish and gild records survive from Shere, Horley, Lambeth, Kingston upon Thames, St Margaret's and St Olave's Southwark and Wandsworth. The records generated during the Reformation, such as chantry certificates, and inventories of church goods have also been consulted. Some personal observation of surviving church buildings and church memorials has also been undertaken. Particular attention is given to the ways in which the evidence from Surrey fits into the broader picture, and where it contrasts, or conflicts, with the findings of similar studies for other parts of England. Local contrasts have been drawn between rural and urban parishes, and the thesis challenges the view that urban and rural distinctions are irrelevant as a tool for analysing patterns of piety during this period. Here, it is argued that the perceived differences between urban and rural religious practices help to delineate and define forms of piety in the later middle ages.

No description available.

published_or_final_version / Chinese Historical Studies / Master / Master of Arts

published_or_final_version / abstract / toc / Clinical Psychology / Master / Master of Social Sciences

No description available.

The Effects of Faith, Theology and Denominational Governance on Decision Making by Senior Level Administrators at Christian Universities uses two case studies to explore what effects, if any, powerful systems of belief have upon decisions made at two denominationally affiliated Christian liberal arts universities. This study grows out of the framework of Lukes' (1973) work on power and decision making that describes how belief systems form an organizational bias for power and decision making that is often unrecognized by the decision makers or the institutional participants. A series of three phenomenological interviews was conducted with the presidents, senior level administrators, members of governing boards and faculty to examine if religious faith, denominational theology and governance at a Lutheran and an Assemblies of God university during the summer and fall of 1999. During the research phase of the project data was gathered to include the effects of status seeking behavior and academic capitalism to determine if secular belief systems create tension with religious belief systems in senior level decision making. Status seeking and academic capitalism were the secular belief systems chosen to establish the decision making tension between the systems of the sacred and the secular worlds. Although direct references to the dominant institutional theology related to actual decisions were scarce, theology is found to effect senior level administrative decision making in unseen ways. The findings reveal that theology does have a powerful effect upon decision making in socializing and selecting senior level administrators in both institutions. Furthermore, both institutions demonstrate significant tension between their traditional theological mission and the need to seek revenue and position through status seeking and academic capitalism.

This thesis examines the context, content and pedagogy of visual art education in the Reform Jewish supplemental religious school. The study was guided by three major research questions: (1) What beliefs about art education are held by Reform Jewish educators? (2) What is the form and content of existing art education practices in the supplemental religious school setting? (3) What do these Reform Jewish educators perceive as necessary for the enhancement of the art education component of their curriculum? A study of a Reform Jewish supplemental school was conducted by myself as a teacher/researcher. Also, a sample of professional Reform Jewish educators was surveyed to determine art education beliefs and practices in the supplemental religious school setting. Survey results suggest a discrepancy between survey participants beliefs and practices in art education and those advocated by art educators. Contextual factors common to these settings are found to hinder possibilities for comprehensive visual arts education in the supplemental religious school. The study asserts that Jewish art education curricula must be developed from a discipline-based art education perspective in order to use instructional time most effectively.

No description available.

In this descriptive phenomenological inquiry, I explored the experiences and meanings of five adult research participants who were raised in and later departed from evangelical fundamentalism in some measure. Life Review, a structured guided autobiographical group-based adult learning model designed to assist people in organizing life events, was utilized to explore the research participants' experiences and meanings of being raised in a religious fundamentalist orientation. As a result of participating in Life Review, the research participants generated thirty descriptive written narratives that served as the primary source of data for this inquiry. For the purpose of this inquiry, the research participants attended eight Life Review sessions. Sessions one and eight focused on group formation and closure, respectively. Sessions two through seven focused on assigned topics. In this regard, the research participants prepared six two-page single spaced narratives via a word processor describing their experiences and meanings specific to: 1) choosing to participate in this study, 2) major branching points in life, 3) family of origin, 4) parenting practices, 5) the effects of being raised in evangelical fundamentalism, and 6) the meaning of life. During Life Review sessions two through seven, the research participants read their respective narratives aloud to the other participants. A time limited reflective group discussion followed the reading of each narrative. A phenomenological data analysis model was applied to the research participant's narratives. The analysis of the data culminated in the emergence of themes that revealed the essence of the lived experience and meanings of being raised in and later departing from evangelical fundamentalism. The themes included the experience and meaning of: 1) unresolved pain, 2) unfulfilled longing, 3) coping strategies, 4) identity formation, 5) God and church, 6) being a Parent, 7) crippling fear, 8) engaging culture, 9) departing, and 10) finding home. These emergent themes described the essence of the research participants' life worlds specific to having been raised in and later departing from evangelical fundamentalism. The significance of the emergent findings and their relevance to evangelical fundamentalism, the psychology of religion, counseling psychology, and continued research were addressed, as were the limitations of the study.

<p> <b>How does the ritualist conceptualize the educational elements of the</b> <i><b>brit milah</b></i> <b>process? </b></p><p> Jewish educators function in diverse roles and venues. Teachers formally instruct in classroom settings, camp counselors informally teach in the bunk or dining hall and clergy teach about our Jewish tradition by carefully planning experiential education programs, preaching from the <i>bimah</i> (podium), chanting from the lectern and carrying on their daily activities in synagogues. In accord with an expansive vision of Jewish education, I suggest that ritualists too, through language and action, teach fundamental aspects of Jewish life as they interact with others in the context of guiding families through life-cycle events. </p><p> This dissertation examines the interactions of the ritual leader or circumciser referred to as the <i>mohel</i> during the life-cycle rite of passage of ritual circumcision or <i>brit milah.</i> I examine the <i> mohel'</i>s educational work by describing his interactions with celebrant families and their guests before, during and after the ritual ceremony. After reviewing aspects of ritual theory and educational theory, I employ Schwab's four commonplaces of education as the lens through which to determine how ritual affects pedagogy and, as a corollary, how pedagogy is affected by ritual structure. This study explores the conceptualizations of seven prominent <i> mohalim,</i> three of whom were studied in-depth over a seven month period. I used a mixed methods qualitative research approach by conducting in-depth interviews, observing <i>mohalim</i> in their natural settings and conducting follow-up interviews. In addition to material gathered from these interviews, data collection included field notes, transcription recordings and artifact collection. </p><p> The data analysis shows that <i>mohalim</i> employ a number of teaching styles and orientations and accommodate multiple meanings during the <i>brit milah</i> process. Additionally, through their interactions, <i> mohalim</i> implicitly teach about both ritual structure and Judaism in general. </p><p> A conclusion of the research shows that both through their actions and use of ritual language, it is the educational goal of <i>mohalim</i> to present and communicate a vision of Judaism as a morally sound way of life, and that by fostering feelings of connectedness, to family, generations, spiritual ancestors, community, the people of Israel, or the heritage of Judaism, people's lives become imbued with great meaning and significance. As two practical implications of the study, I propose nine pedagogic principles of ritual engagement and the expansion of collegial interaction which may serve as useful tools for <i>mohalim</i> as they become more reflective regarding their educational responsibilities. Additionally, this work implies a new way to orient the educational thinking of ritualists in general as they approach their work as a potentially transformative experience found along a continuum of Jewish encounters with celebrant families.</p>