The Women's National Indian Association (WNIA) organized in 1879 to advocate fair treatment of Native Americans. By manipulating the Victorian ideology of domesticity, the organization was able to send women missionaries to the reservations. Because women could only work "at home," the WNIA redefined the Indian reservation as the missionaries' home. This redefinition ideologically enabled women missionaries to engage in non-traditional work. Conversely, the WNIA believed Indians would only become "civilized" if they moved from traditional dwellings into frame houses. In addition, native houses could only become "homes" if Indian women became ardent housekeepers and converted to Christianity. Accordingly, the WNIA provided financial support to Indians who wished to build houses, and taught the domestic arts to native women and children. In so doing, and by supporting the government's allotment policy, the WNIA participated in the subjugation of Native Americans and in the westward expansion of the United States.

<p> This dissertation contributes to scholarship on consensus-based movement mobilization, institutional change, and field theory by exploring how movements with stigmatized cultural elements develop consensus-based tactics to establish legitimacy and build new fields. Using mixed qualitative methods and an abductive, multi-level approach, I examine how Buddhist-inspired meditators legitimized and diffused meditation to create a new contemplative meditation field anchored in multiple secular fields (science, education, business, healthcare, and the military), largely without confrontation. In Chapter 1, I investigate how this movement assesses the broader multi-institutional environment it is embedded in, as well as movement leaders' strategies to break into new fields. I examine in Chapter 2 how movement leaders adapt and transform Buddhist culture to move it into new secular institutions. I find Buddhist meditation undergoes a secularization process, at the same time as elements of the sacred are infused into secular institutions. Investigating how meditation moves reveals the importance of strategic action in contemporary lived religion, as well as shows how many kinds of institution-specific forms of contemplative culture are produced through interactions with targeted audiences. These diverse forms of contemplative culture enable the movement to recruit and include many different institutional audiences. Lastly, in Chapter 3, I show how the movement "intervention" programs, which resocialize organizational inhabitants to align their lives with contemplative perspectives, help the movement transform their targeted institutions from the inside out.</p>

This study traces development of Catholic elementary and secondary schools in Florida, from 1866 through 1992. It examines involvement of religious orders, tracks development of curricula and identifies educational policies adopted by the schools. / The episcopal administrations of the dioceses in Florida provide for natural breaks in the eras studied and bishops are viewed from their individual strengths and how each helped to further the growth of Catholic education in the state. / Certain critical incidents illuminate the connection between educational policies and Catholic school philosophy. The Catholic school experience for blacks in Florida, the impact of Florida's anti-Catholic period, the development of a statewide accreditation program and the advent of federal aid for Catholic school students in Florida are each examined. / A summary of all known schools of the period is provided and enrollment is tracked. Maps depicting diocesan boundaries, the line of succession for diocesan Catholic school superintendents and statements made by the Florida Bishops dealing with Catholic school education are included. Photographs of sisters in the major religious orders involved in Catholic schools are shown. / Catholic schools in this study include elementary schools, diocesan high schools and others run by religious orders. Colleges, universities and early childhood centers are not included. / Source: Dissertation Abstracts International, Volume: 54-08, Section: A, page: 2918. / Major Professor: James R. Robarts. / Thesis (Ph.D.)--The Florida State University, 1993.

This dissertation argues that Twelve Step addiction recovery groups, modelled on Alcoholics Anonymous, are an American religious movement, deserving a place in American religion scholarship. / Chapter One argues that Twelve Step groups are not a religious "institution," but a social movement, working for recovery from addiction. Secondarily and functionally they constitute a religious movement, working for change in the way people experience spiritual life. / Chapter Two shows that the original Twelve Step fellowship, Alcoholics Anonymous, developed a methodology for overcoming addiction to alcohol which they described as a "spiritual way of life." AA is shown to have had a history of religious goals and behavior. Chapter Three shows that AA borrowed methods and language from two religious traditions of the early Twentieth Century: the Oxford Group, a conservative Christian renewal movement and New Thought, a mystical movement affirming "spirituality" over "religion." Twelve Step thought was also heavily influenced by Harvard philosopher William James and medical theories of Alcoholism. / Chapter Four shows how the patterns of AA are sacralized and ritualized to apply to other addictions. The chapter charts the development of Al-Anon, Codependents Anonymous, Narcotics Anonymous, Overeaters Anonymous, Sex and Love Addicts Anonymous, and Fundamentalists Anonymous, and considers other Twelve Step developments. / Chapter Five discusses theological beliefs central to the movement. Chapter Six describes the movement as a mystical fellowship with sectarian tendencies, seeking transformation of the self--not the world; synthesizing the best in culture with the revelations of the Higher Power. / Chapter Seven discusses the movement's impact on religious institutions and the larger culture. I argue that the movement is attractive to many because it answers the modern search for community, spirituality and freedom in a way that affirms modern values of pluralism, inductive logic and shared authority. Twelve Step recovery is an intentionally created religious movement, primarily designed to resolve the problem of addiction. In the process, it provides a religious experience that maintains continuity between America's sectarian past and pluralistic future. / Source: Dissertation Abstracts International, Volume: 55-04, Section: A, page: 0999. / Major Professor: Leo Sandon, Jr. / Thesis (Ph.D.)--The Florida State University, 1994.

Since the founding of the United States, the relationship between religion, particularly Christianity, and the economic system has been viewed as both complementary and antagonistic. Theologians have opted to view Christianity as either religiously legitimating aspects of the economic system or as a prophetic judge of the economic system. / This dissertation examines the various Christian interpretations of the American economic realm, including Puritanism, social Christianity, Catholic economic social teachings, liberation theology and neoconservativism. Special attention is given to how these various Christian interpretations of economics view autonomy, commutative justice and distributive justice. An assessment is made as to why these various interpretations have failed or succeeded in significantly influencing the structure of the American economic system. / Source: Dissertation Abstracts International, Volume: 57-01, Section: A, page: 0421. / Major Professor: John Kelsay. / Thesis (Ph.D.)--The Florida State University, 1995.

In nineteenth-century England, an assertive element of the working classes, identified as Chartists, fought for sweeping democratic reforms of government and society. In response, the Victorian Christian Socialists, Charles Kingsley, John Malcolm Ludlow and Frederick Denison Maurice attempted to direct the working classes away from the Chartist agenda through the rhetoric of rights and duties in Politics for the People. Until this date, a monograph commenting exclusively on Politics has not been published. Consequently, Torben Christensen's analysis of the paper in Origin and History of Christian Socialism is the best available commentary. The most current, sophisticated delineation of these individuals and their relations to society has been accomplished by Edward Norman in his study of Church and Society in England and in his collection of biographies, The Victorian Christian Socialists. The religious opinions which the Christian Socialists expressed toward the social order may be explained with reference to the sociological theories of Max Weber, Richard Tawney, Ernst Troeltsch and Richard Niebuhr. Their observations and descriptions of typical attitudes provide a matrix for considering and comparing the various attitudes of the Christian Socialists. The sociological theories of Peter Berger will be relied upon to sort out which among the various possible perspectives on society each of the main contributors to Politics held. Berger's works provide the paradigmatic interpretive sociology suitable for analysis of both religious beliefs and social attitudes as cultural phenomena. Where attention turns specifically to literature, the literary theory of Raymond Williams will be used to augment the Bergerian model. A modified Bergerian methodology will facilitate the delineation of the material and ideological forces which influenced the Christian Socialists. The purpose of this dissertation is to expand the historical and biographical research already accomplished in order to give a more precise account for and an indepth analysis of the ideological differences expressed by Maurice, Kingsley and Ludlow in Politics for the People. / Source: Dissertation Abstracts International, Volume: 57-04, Section: A, page: 1635. / Major Professor: Fred Standley. / Thesis (Ph.D.)--The Florida State University, 1996.

李凌瀚 = Reconstructing Mircea Eliade's thought on the study of history of religious : a reflection on methodology / Lee Ling Hon. / 論文(哲學碩士) -- 香港中文大學硏究院宗敎及神學學部, 1997. / 參考文獻: leaves i-ix. / Li Linghan = Reconstructing Mircea Eliade's thought on the study of history of religious : a reflection on methodology / Lee Ling Hon. / Chapter 一、 --- 導言 / Chapter 二、 --- 亞德思想之研究：困難與回顧 / Chapter 1. --- 硏究伊利亞德思想的基本困難 / Chapter 2. --- 兩大硏究方向 / Chapter 2.1 --- 單一文類的硏究 / Chapter 2.2 --- 跨文類的研究：標題硏究與影響硏究 / Chapter 三、 --- 伊利亞德的詮釋策略與詮釋伊利亞德的策略 / Chapter 1. --- 對專家硏究的依賴 / Chapter 2. --- 參考資料的選擇標準 / Chapter 2.1 --- 伊利亞德思想解讀的兩極化現象：「先在理解」的問題 / Chapter ■ --- 哲學詮釋學 / Chapter ■ --- 兩極化現象的分析：學者們的「先在理解」 / Chapter ■ --- 伊利亞德的「先在理解」：宗敎學作爲一門人文科學 / Chapter 2.2 --- 伊利亞德思想解讀的兩大硏究方向：「指涉平面」爲選擇標準 / Chapter ■ --- 學術理論書寫的相對自主性 / Chapter 3. --- 伊利亞德的詮釋策略與筆者的詮釋策略：合法性的問題 / Chapter 3.1 --- 伊利亞德的詮釋學、書寫與宗敎現象 / Chapter 3.2 --- 先理解後應用，還是理解/應用 / Chapter 3.3 --- 重溯詮釋學與懷疑詮釋學 / Chapter ■ --- 程序設定與研究態度 / Chapter 4. --- 小結 / Chapter 四、 --- 伊利亞德的宗教研究方法論 / Chapter 1. --- 宗敎研究的目的：宗敎現象的歷史與意義 / Chapter 1.1 --- 宗敎現象的歷史起源 / Chapter 1.2 --- 宗敎現象的歷史背境 / Chapter 2. --- 宗敎學的學科建構：伊利亞德對過往硏究實踐的修正與整合 / Chapter 2.1 --- 宗敎史學：歷史 / Chapter ■ --- 宗敎史學≠宗敎編史學：宗敎史學對「歷史」面向的批判 / Chapter ■ --- 宗敎史家≠個別宗敎專家：宗敎學的一般化與比較向度 / Chapter ■ --- 「宗敎史學」，還是「宗敎史學」 / Chapter 2.2 --- 宗敎現象學：意義 / Chapter ■ --- 歷史面向的忽略與比較向度的缺乏 / Chapter 2.3 --- 社會科學的宗敎硏究：宗敎的其他面向與功能 / Chapter ■ --- 「尺度建構現象」 / Chapter ´Ø --- 學科的一般性質 / Chapter ´Ø --- 化約主義的問題 / Chapter ■ --- 宗敎學與社會科學的宗敎硏究 / Chapter ´Ø --- 不同的指涉平面 / Chapter 2.4 --- 小結 / Chapter 3. --- 意義的追尋：總體詮釋學與創意詮釋學 / Chapter 3.1 --- 宗敎現象的形式定義：基本意向結構或普遍語法 / Chapter ■ --- 總體詮釋學：比較與槪括 / Chapter ■ --- 宗敎定義的問題 / Chapter 3.2 --- 宗敎現象的實質定義：宗敎意向性 / Chapter ■ --- 內在本質與外緣因素 / Chapter ■ --- 極限處境：宗敎想象的開展 / Chapter ´Ø --- 甚麼是極限處境 / Chapter ´Ø --- 極限處境的存在一宗敎性格：有限性的自覺與邁向無限的慾求 / Chapter ´Ø --- 極限、臨界與存在處境在伊利亞德書寫中的相互關係 / Chapter 3.3 --- 意義的本體向度及伊利亞德的創意詮釋學 / Chapter 五、 --- 結論 / Chapter 六、 --- 參考書目

Scholarly assessment of the fifteenth century has changed since William Stubbs' depiction of it as 'a worn-out, helpless age' during which 'all that was good and great in (medieval life) was languishing even to death.' Valuable scholarship has succeeded K. B. McFarlane's reassessment of the nobility of the period. But little work has been done to verify or alter the popular image of a worn-out, bureaucratic and politically cynical episcopate. Two works include investigations of Edward IV's (1461-83) bishops in studies of wider scope, but no study focuses exclusively on Edward IV's episcopal bench. Such a study is necessary if we are to judge the similarities and differences of Edward's episcopate with those of his predecessors and successors The popular image of the later medieval English episcopate is one of gray-faced, politically acquiescent bureaucrats elevated to the episcopal bench in reward for government service. The assumption no doubt arises in part from the indisputable fact that by the second half of the fifteenth century episcopal nomination, although not deprivation as is sometimes supposed, rested firmly in the king's hands. The first need in any study of Edward IV's episcopate is to show the bishops' individualities. It must be remembered that Edward IV won England's throne by conquest. There was much accommodation, but it was never as one-sided as is generally supposed. The imprisonments of the Bishops of Lincoln, Chichester, Winchester, Llandaff, Saint David's and Bath and Wells during Edward's reign suggests that accommodation by either side had its limits It is almost a cliche to say that by the latter half of the fifteenth century a bishop's mitre was a reward by a grateful boss for government service. Yet while this holds true for the majority of Edward IV's bishops, it is too much of a generalization. Edward's patronage was behind the nomination of eleven of the twenty-one individuals elevated to the episcopate during his reign. Another seven were elevated to episcopal status through the patronage of Edward's brother, Richard of Gloucester, his queen, Elizabeth Wydeville and the powerful Earl of Warwick. The patrons of three of Edward's bishops are unknown Early in his reign, Edward IV issued a charter granting sweeping and long-fought for concessions to his clergy. The charter's issuance and its subsequent failure to be enforced suggests the ambivalence of dependence and conflict that characterized Edward's relationship with his episcopate / acase@tulane.edu

acase@tulane.edu

Emma Curtis Hopkins (1849-1925) facilitated the development of New Thought in America. She worked for sixteen months as editor of the Christian Science Journal under Mary Baker Eddy. In 1886 she relocated to Chicago and founded the Emma Curtis Hopkins College of Christian Science. By 1887 there were twenty-one national Hopkins associations. In 1888, with a feminist self-consciousness, she founded a Theological Seminary and her graduates and ordinands, who were primarily female, served as missionaries, ministers, teachers and practitioners of personal growth and prosperity through metaphysical healing. She taught the founders of the Unity School of Christianity, Divine Science, Religious Science and Home of Truth, which earned her the title "teacher of teachers." Current original research reveals she was the founder of organized New Thought, but had gone unrecognized because she withdrew from self-promotion. Hopkins's contributions were further veiled by various New Thought polemics of the 1880s and 90s. She travelled abroad as a teacher, making New Thought an American export. Her later years were spent living semi-reclusively in New York as a mystic ministering to the "movers and shakers" of the art, drama and literary communities of the early twentieth century. She championed civil and social rights of African and Native Americans through her personal ministry, and left a legacy of numerous books and pamphlets of mysticism and religion that are still being read and taught by members of the New Thought community today. / Source: Dissertation Abstracts International, Volume: 52-08, Section: A, page: 2957. / Major Professor: Leo Sandon. / Thesis (Ph.D.)--The Florida State University, 1991.