Thesis (Ph. D.)--University of Wisconsin--Madison, 1970. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

This thesis seeks to show the acceptance of Christian Science, an American healing religion, in British society, c.1895-1940. It has two primary aims. The first is to chart the progress and growth of the movement in London and some provincial towns and cities up to the First World War; the second concentrates on reaction, both from the British public at large and the specific areas of society most affected by its claims: the Anglican Church and the medical profession. The second of these aims has been given more importance. Responses in religious and secular newspapers and published works, and accounts in the main journal of the movement which illustrate problems faced by early Christian Scientists in Britain have therefore been given throughout the chapters on establishment and expansion. Although background information is given, the thesis does not attempt detailed analyses regarding the doctrine and organization of the movement, nor does it seek to provide precise details with regard to the numbers of churches and adherents. It has drawn on an existing body of sociological scholarship into these questions to provide a basis for its different concerns. Starting from a discussion on background influences and a brief history and explanation of Christian Science within its American context, subsequent sections explore the progress of the American "missionaries" of the movement and the earliest British membership, discuss public reaction to its growth and to the opening of various churches, and analyze the social composition of the British following, including a social and political elite. The more farreaching responses from the affected establishment groups mentioned above, constitute the core of the thesis. Finally, two chapters analyzing public reaction in the realm of jokes, cartoons and novels have been included, while an appendix exploring the widening outreach of Christian Science-type ideas in the form of New Thought, concludes the thesis.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1995. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 351-363).

Proefschrift--Amsterdam. / "Literatuuroverzicht": p. 303-315.

Proefschrift--Amsterdam. / "Literatuuroverzicht": p. 303-315.

Thesis (S.T.B.)--Biblical Seminary in New York, 1930. / Includes bibliographical references (leaves 97-101).

This thesis is in three sections: an introductory chapter surveying the contributory factors which gave rise to Christian Science as a healing cult taking into account the life and peculiarities of its founder, Mrs. Baker, Glover, Patterson, Eddy; a chapter on Mrs. Eddy's contact with Mesmerism through Phineas P. Quimby who writings and methods she adopted as her own; and, finally, a chapter wherein the doctrine of "Mind Healing" is evaluated as to its validity, limitations and possibilities. It is contended that the healing taught and practiced by Christian Science is nothing new but merely a reintroduction, under a different name, of the ancient practice of hypnotic suggestion which is, without doubt, effective in healing functional diseases. It is further contended, however, that Christian Science claims to healing of all diseases is fraught with real danger to life since its methods cannot heal organic disease, neither can it claim divine healing since its very philosophy is a denial of true Christianity as also of true Science. / Thesis / Bachelor of Divinity (BD)

Thesis advisor: Eva M. Garroutte / Biomedicine has become a gatekeeper to numerous social opportunities and has gained power through the ritual inscription of individual bodies. Bodies serve as intermediaries between personal identities and biomedicine; individuals can reclaim bodies as sites of "identity projects" (Giddens 1991) to resist biomedical power. This project examines the intersection of the societal preoccupations with biomedicine, bodies, and identity through the lens of the religious and healing tradition of Christian Science. Christian Science theologically rejects biomedicine in favor of spiritual healing treatment. Christian Science is an especially appropriate venue for exploring relationships between biomedicine, bodies, and identities because its teachings require not only belief in the ineffectiveness of biomedicine but also embodied resistance to it. Drawing on the work of Foucault (1977), Giddens (1991), and Frank (1995) and using information gleaned from semi-structured interviews--averaging 1.5 hours in length--with 12 Christian Scientists, I argue that Christian Scientists use religious identities to (1) evade biomedical risk society, (2) resist external authority and reclaim bodies as sites of knowledge and power, and (3) build spiritual community. / Thesis (MA) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Sociology.

The central issue in this study is the question of how insight into the relation between faith and science in the philosophy of CA van Peursen can contribute to the wide ranging faith-science debate in contemporary thought. The study is contextualized by asking how the resultant insight into the relation between faith and science can be brought to bear on the notion of a "Christian science" as it has developed within a specific philosophical tradition. It is argued that CA van Peursen's philosophy relies on the basic distinction between thought and reality, and more specifically, the interrelation between the two. Van Peursen utilizes a broad definition of rationality as networks of symbols with which human consciousness works, in order to facilitate an appropriate response to the challenges of its surroundings. At this point Van Peursen also makes use of the notion of "narrative" to emphasize the dynamic character of the symbolic networks that exist. Objective reality and subjective rationality can never be separated, but they are attuned to each other, and the one should, as it where, be "read off' against the other. A typology of the faith-science debate, that is developed in the initial stages of the study, is subsequently used as a heuristic instrument to draw out the implications of Van Peursen's philosophy for the question regarding the relation between faith and science. It is argued that Van Peursen's thought is consistently non-reductionist, in the sense that he grants both faith and science their own integrity. Faith and science are not equal, however. Faith constitutes a much broader, more immediate and concrete reaction to the challenges of reality than science does. Science strives towards objectivity and abstraction, and therein lies it's power, but it nevertheless always remains bound to the real world of everyday experience. Science therefore has a "relational autonomy". The insights gained into the relation between faith and science problematizes the idea of a separate Christian science that is construed as being antithetical to so called secular science. The notion of Christian science can be salvaged along two ways: Christian science may be seen as a commitment to good science, and it may be seen as a dialogue between the narratives of western science and Christian faith. / Thesis (M.A. (Philosophy))--North-West University, Potchefstroom Campus, 2004.

The central issue in this study is the question of how insight into the relation between faith and science in the philosophy of CA van Peursen can contribute to the wide ranging faith-science debate in contemporary thought. The study is contextualized by asking how the resultant insight into the relation between faith and science can be brought to bear on the notion of a "Christian science" as it has developed within a specific philosophical tradition. It is argued that CA van Peursen's philosophy relies on the basic distinction between thought and reality, and more specifically, the interrelation between the two. Van Peursen utilizes a broad definition of rationality as networks of symbols with which human consciousness works, in order to facilitate an appropriate response to the challenges of its surroundings. At this point Van Peursen also makes use of the notion of "narrative" to emphasize the dynamic character of the symbolic networks that exist. Objective reality and subjective rationality can never be separated, but they are attuned to each other, and the one should, as it where, be "read off' against the other. A typology of the faith-science debate, that is developed in the initial stages of the study, is subsequently used as a heuristic instrument to draw out the implications of Van Peursen's philosophy for the question regarding the relation between faith and science. It is argued that Van Peursen's thought is consistently non-reductionist, in the sense that he grants both faith and science their own integrity. Faith and science are not equal, however. Faith constitutes a much broader, more immediate and concrete reaction to the challenges of reality than science does. Science strives towards objectivity and abstraction, and therein lies it's power, but it nevertheless always remains bound to the real world of everyday experience. Science therefore has a "relational autonomy". The insights gained into the relation between faith and science problematizes the idea of a separate Christian science that is construed as being antithetical to so called secular science. The notion of Christian science can be salvaged along two ways: Christian science may be seen as a commitment to good science, and it may be seen as a dialogue between the narratives of western science and Christian faith. / Thesis (M.A. (Philosophy))--North-West University, Potchefstroom Campus, 2004.