This thesis is a contribution to the arqument that T. S. Eliot's life, poetry, and thought form a continuous, consistent, and coherent whole. Toward this end, it explores the religious dimensions of Eliot's early readings in philosophy, anthropology, Christian mysticism, and Christian theology.The first chapter discusses Eliot's acquaintance with the work of T. E. Hulme, Irving Babbitt, and Charles Maurras-- showing sources in their political and literary conservatism for Eliot's religious conservatism. The following chapter, concentrating upon the impact of J. G. Frazer's Golden Bough demonstrates the ways in which Eliot used his early anthropological readings to articulate his spiritual concerns. The next chapter explores Henri Bergson's continuing influence upon Eliot--despite the latter's occasionally dismissive attitude toward the former--emphasizing the ways in which Bergsonism catered to Eliot's predisposition towards mysticism. Similarly, chapter four emphasizes the pervasive conceptual influence of F. H. Bradley who, as the subject of Eliot's Harvard dissertation, not surprisingly appears in the language by which Eliot later articulates his religious and poetic beliefs. Chapter five discusses Eliot's readings in mysticism during his final years at Harvard. Evelyn Underhill's Mysticism proves a particularly active and enduring influence. The final chapter explores the impact upon Eliot of his early reading of various Anglican divines--including, among others Lancelot Andrewes, John Donne, and Hugh Latimer.The conclusion reached is that a large part of the pattern in the carpet of Eliot's mature poetry and thought is woven from the religious elements in his early reading. In short, Eliot's end is very much apparent in his beginning.

The internet has brought about a revolution in human communication, unparalleled, because of its ability to communicate instantaneously across the globe. It has transformed our culture and made, what seemed impossible, now achievable with the click of a mouse, from an office in a city or in the comfort of your lounge. The computer networks we use are far more than a means of communication. They are agents of social change. I try to analyse what impact the electronic media have on human worldview and behaviour. I highlight some of the challenges that electronic media pose: we are not sure how these media (and technologies) will continue to shape our lives as they develop at a rapid pace. Jesus of Nazareth spent his incarnate life proclaiming the reign of God and, in doing so, invited humanity into a relationship with God. He commissioned his disciples and, the whole Church in all time, to continue his proclamation of Good News. In obedience to his command the Church has, throughout history, used the communication technologies at her disposal to carry out this command. The internet makes another technology available to the Church. In this thesis I attempt to better understand the impact of communication technologies, specifically the internet, on the Church. I look at the relationship between the Church and mass media. I analyse how the Catholic Church has responded to the advent of the internet and, how the internet has been used for the task of evangelisation. I investigate some of the key documents of the Church on the means of Social Communication, focusing especially on those of the Second Vatican Council, in order to understand how the Church understands and perceives the media. Using the spirituality of St. Ignatius Loyola I offer an Ignatian Communications Model to help the Church use the internet more effectively for evangelisation. St. Ignatius lived in a time when another communication revolution took place: the advent of the Gutenberg printing press. I show how, using his spirituality, the Church can better use the internet for the task of evangelisation. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.