It is intrinsic to modernity the expansion of the philosophical detachment from the religious view as critical reason takes place in science, art and the worldview of modern man. Through Kant's reflections, in The Religion within the limits of reason alone (1793), we will seek to understand this process of rupture between faith and reason which explains the prevailing thought in postmodernity. We chose the renowned writer, José Saramago, and his works of religious nature as our objects of study, The Gospel According to Jesus Christ (1991) and Cain (2009), as they represent, in the Portuguese language, the voice of the man who is still attracted by the literature of literatures – composed by the Pentateuch and the other canonical books. The author wishes to understand, question and to find the contradictions in believing in an absent, flawed and guilty God. Instigated by the importance in which the "Marys" are portrayed in the Apocryphal Gospels, and to further condemn this God, Saramago recreates in his parodies, a postmodern and anti-religious gospel whose eroticized reinvention of the biblical women - the "Marys", Eve and Lilith - results in the demystification and humanization of the characters and the destabilization of patriarchal discourse. Thus, before analyzing the creation of a new myth of women and their role in Saramago, we will study what was postulated by the feminist theorists, Simone de Beauvoir (2016) and Luce Irigaray (2017), which determine the place of the woman as the "Other", by an exclusionary monologic language that puts her at the service of the elaboration of the universalizing male, which also occurs in the saaramguian language.

The following research was a biographical narrative that examined the lived experiences of male and female church leaders and their perspectives on the social, moral, and religious implications of female church leadership. The purpose of this research was to explore the ideologies and identities of women leaders within the faith ministry, the definitions of ministry and leadership, the role of women in church ministry, and their understanding of marketplace ministry. I employed conflict resolution theories relating to power, change, and mental modeling as the basis of analysis for evaluating the impact of church policies and practices on the utilization of female church leaders. Twelve church leaders were invited to participate in this research, comprised of six women and six men from three different church denominations. Results found that the organizational culture had a mediating impact on gender equality and effectiveness of female church leadership. In a sense, female clergymen undermined and challenged the previously well-established patriarchal power within the church, leading to disruption and interpersonal conflicts. Seven salient themes emerged from the analysis: 1) struggle for gender equality; 2) gender vs. competence; 3) male dominated church culture; 4) gender bias and discrimination; 5) kingdom culture debate; 6) women resisting women, and 7) the significance of voice. The research also introduced the strategies for overcoming the patriarchy with critical consciousness and empowering clergywomen via the REFRESH Model.

Abdullah Shah (1680-1757) was the birth name of the boy who would later become one of the most eminent Sufi poets of South Asia, and the master of Sufi lyrics in Punjabi—Bulleh Shah. Living during times of strife and major conflict between the Sikhs and the crumbling Mughal Empire, Bulleh Shah wrote poetry with an underlying humanist and tolerant philosophy that challenged the turmoil of his times. Blind to the bounds of religion and caste in an increasingly divided India, Bullah’s spiritual philosophy and his message of equality found voice in his kafis—a genre of poetry indigenous to the Indian subcontinent that can be seen as a form of folk ballad. This project offers translations of 15 kafis from his identifiable corpus, preceded by a substantial introductionFurthermore, the project is accompanied. Each kafi is presented in three translations—literal, functional, and oral. The selected kafis draw on the three dominant themes in his work—Ishq, rebellion, and freedom. Scans of the original kafis in Shahmuki script Punjabi have been provided. Furthermore, the project is accompanied by an interpretive composition of the translated kafi “What Times, What Strange Times,” which was a collaboration between the author of the thesis, Akshaya Tucker, and Jacob Scharfman.

While commenting upon the challenges of studying the history of religious figures and movements, Richard Bushman once said, “Everything we know in this life is seen through someone’s eyes. All a historian has to work with is the way this person saw it...The purpose of history is not to find out what really happened but to collect the ways human observers have described what they think happened. We [as historians] look at the world through other’s eyes.”[1] This thesis seeks not to argue the veracity of any particular religious doctrine, but rather strives to understand the historical development of certain Mormon beliefs by looking through the eyes of those who helped form them. Mormon doctrines are often regarded as impositions made by Joseph Smith onto docile followers. Such an interpretation fails to recognize that lay members were just as influential in the development of Mormon doctrine as was the founder of the religion. Joseph’s revelations did not emerge ex nihilo. Joseph engaged the world and people around him and his environment shaped the doctrines forming in his mind and continued to do so once they were taught to his followers. [2] This study will examine the origins of Mormonism’s dietary code, known as the Word of Wisdom, and the sect’s doctrines concerning the body. Both of these tenets of Mormonism were shaped by the environments in which they emerged. The regional environments which influenced to evolution of the Word of Wisdom are central to this study. In the case of the Word of Wisdom, Joseph first began teaching the doctrine in Kirtland, Ohio, an area of constant reform movements and moral activism. Conflicts within the Mormon Church reflect the tensions of Ohio settler’s reformist culture primarily located in the region known as the Western Reserve. This study will also look at the tensions within the Mormon community itself. These tensions involved leader responses to the Word of Wisdom, conflicts over church power structures, and the fallout from the Kirtland Bank’s failure in the financial panic of 1837. As the main Mormon Church body moved from Ohio, to Missouri, to Illinois, and eventually Utah they adopted attitudes toward the Word of Wisdom that reflected the new environments in which they found themselves. In Missouri the Word of Wisdom emerges in official charges in church disciplinary courts. However, an examination of these courts indicates that the Word of Wisdom was merely one indicator of a more serious power struggle within church leadership structures. Missouri temperance, which was relatively temped, did not influence church affairs nearly as much as struggles within church leadership itself. In Illinois Mormonism’s doctrine of the body also affected the ways in which the Word of Wisdom was implemented as it influenced the ways in which Mormons conceptualized health, godliness, plural marriage (polygamy), procreation, and their identities as a people. Simply put, context is everything and this study tries to show that the study of the teachings of any religious group should not be done piecemeal because each doctrine is shaped by and in turn shapes the other doctrines with which it is associated. [1] Samuel Alonzo Dodge, “The Hermeneutics of Suspicion” (interview with Richard Bushman), in Exploring the First Vision, ed. Samuel Alonzo Dodge and Steven C. Harper (Provo, Utah: Religious Studies Center, Brigham Young University, 2012), 277. [2] Contrary to standard scholarly practice, Mormon historical and cultural custom is to refer to many of the early church leaders by their first names rather than surnames. I have decided to follow this custom throughout the thesis.

This thesis discusses the role that the idea of Zion has played in the first three centuries of American religion. Millenarian themes, such as building New Jerusalem, were common religious themes in seventeenth- to nineteenth-century America. Understanding the doctrine of The Church of Jesus Christ of Latter-day Saints regarding this vital subject will be helpful for historians, scholars, and teachers.When the Puritan colonists came to the New World in the early seventeenth century, they sought not only a land of religious liberty, but also a land of ultimate religious achievement: the establishment of Zion and/or New Jerusalem. Many of them hoped to demonstrate that an ideal theocratic society was possible and would solve the world's governmental dilemmas. They paved the way for a long-standing Zion tradition in America.During the eighteenth century, the dream for Zion faded due to the growing concern for individual salvation. The banner of revolution and independence also superseded the interest in the "ensign for the nations" (see Isaiah 11:10-12). Unfortunately, during this era Zion and New Jerusalem became the watchwords for dissident charismatic truth-seekers with small congregations. Antebellum America presented a completely new environment. As America forged westward, more and more settlers became dissatisfied with mainstream organized religions. Primitivism and restorationism made Zion and New Jerusalem an inevitable desire for many religious enthusiasts, though opinions varied on when, where, how, and by whom the "city of God" (Psalm 46:4; see also Psalm 48) could be established.Within this historical context rose The Church of Jesus Christ of Latter-day Saints, whose members were intent on building the New Jerusalem on the American continent and establishing Zion throughout the earth (see Articles of Faith 1:10). It is my ardent hope that this attempt to put the Latter-day Saint concept of Zion and New Jerusalem in its early American millenarian context will be a useful resource in helping to "put all inquirers after truth in possession of the facts" (JS-H 1:1).

The purpose of this study was to describe and explore three phenomenon of the L.D.S. Family Home Evening Program: (1) the nature of religious commitment in an L.D.S. sample, (2) the degree of participation, (3) the relation of certain religious and secular variables.The data for the study were made available to the researcher by A. L. Mauss, as part of a larger study designed to measure the impact of Urbanism upon Mormonism. The instrument, modeled after the Glock and Stark studies, was adapted to a random sample of 958 members of the L.D.S. Church in Utah.The nature of religious commitment was found to be multi-dimensional. Normative participation in the program was low when compared with similar Church programs. None of the variables showed a high correlation with participation.It was concluded that the Church has not yet succeeded in designing the Program to meet the needs of most Church members, and that some weightier factors must account for participation and/or non-participation in the Program than those tested.

A word or word group lifted from its context incurs the grave danger of a misunderstanding ranging from the greatest excess of analytical dismemberment to an overgenerous and all-inclusive synthesis which tends to rob it of any specific identity or meaning. Considered not only from within the body of textual material which may frame a particular word, but from the ground of these physical, mental and cultural needs which give it birth as well as the motivating force or forces which seem to endanger it, it may be possible to develop a better understanding of its varying harmonic nuances of meaning and its possible correlation or differences relative to other concepts or expressions.

This study explores the rediscovery and development of a tradition of Ciceronian academic scepticism in British philosophy between c.1660-c.1760. It considers this tradition alongside two others, recently recovered by scholars, which were recognised by contemporaries to offer opposing visions of man, God and the origins of society: the Augustinian-Epicurean, and the neo-Stoic. It presents John Locke, Conyers Middleton and David Hume as the leading figures in the revival of the tradition of academic scepticism. It considers their works in relation to those of Anthony Ashley Cooper, third earl of Shaftesbury, and Bernard Mandeville, whose writings refashioned respectively the neo-Stoic and Augustinian-Epicurean traditions in influential ways. These five individuals explicitly identified themselves with these late Hellenistic philosophical traditions, and sought to contest and redefine conventional estimations of their meaning and significance. This thesis recovers this debate, which illuminates our understanding of the development of the ‘science of man’ in Britain. Cicero was a central figure in Locke’s attempt to explain, against Hobbes, the origins of society and moral consensus independent of political authority. Locke was a theorist of societies, religious and civil. He provided a naturalistic explanation of moral motivation and sociability which, drawing heavily from Cicero, emphasised the importance of men’s concern for the opinions of others. Locke set this within a Christian divine teleology. It was Locke’s theologically-grounded treatment of moral obligation, and his attack on Stoic moral philosophy, that led to Shaftesbury’s attempt to vindicate Stoicism. This was met by Mandeville’s profoundly Epicurean response. The consequences of the neo-Epicurean and neo-Stoic traditions for Christianity were explored by Middleton, who argued that only academic scepticism was consistent with Christian belief. Hume explored the relationship between morality and religion with continual reference to Cicero. He did so, in contrast to Locke or Middleton, to banish entirely moral theology from philosophy.

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My art distills my relationship to spirituality, digital culture, and the practices and side-effects therein, into a simplified visual language. The work manifests in the form of paintings, drawings, and light sculptures. Meditation and mindfulness training are a large part of my influence and interests. I often wonder how mindfulness practice can be mirrored in my artwork, not only in my process for creating the work, but also with what the resulting imagery does for the viewer. My intention is to provide an art form that invites one to look and experience one’s own capacity to observe, without the need for immediate intellectualization. I wish to offer people an opportunity to focus their attention on the phenomenological sensations that emanate from the art, to take a step back from the conceptual part of the mind, and step into a part that’s more fundamental to our moment to moment reality.