This thesis examines the work of the award-winning contemporary English short story and novel writer Jane Gardam. It proposes that much of her achievement and craft stems from her engagement with religion. It draws on Gardam’s published works from 1971 to 2014 including children’s books and adult novels. While Gardam has been reviewed widely, there is little serious critical appreciation of her fiction and there are misreadings of the influence of religion in her work. I therefore analyse the religious dimensions of her stories: the language, stylistics and hermeneutic of Gardam’s three religious influences, namely the Anglo-Catholic, Benedictine and Quaker movements and how she sites them within her work. The thesis proposes lectio divina, arguably an ancient form of contemporary reader-response criticism, as a framework to describe the Word’s religious agency when embedded or alluded to in fiction. It also considers and applies critical discussion on the medieval concept of the aevum, a literary religious space. Finally, I suggest that religious writing such as Gardam’s has a place in the as yet unexplored ‘poetic’ strand of Receptive Ecumenism, a new movement that seeks to address reception of the Word between members of different faith communities. Having examined many aspects of Gardam’s writing, its history and potential, I conclude that her achievement owes much to her engagement with particular and divergent forms of religious life and practice.

This thesis presents constructions of masculinities in Islamic traditions, societies and cultures with a specific focus on India and Pakistan between the 18th – 21st century. The basic premise of this thesis is through an understanding that masculinity, femininity, gender and sexuality are socially constructed yet interlinked and often shaped through biology. The focus of this thesis is exploring the many colourful and diverse images of masculinities in India and Pakistan. A key finding is that their appreciation or rejection within Islam is dependent upon idealized notions of masculinity, femininity, morality and ethics that are essentially derived from patriarchal structures, such as the ‘family’ and ‘procreation’. Through an elaboration of the Qur’ānic concept of Islamic spirituality, piety and submission to none other except God, using the prophet’s lives as examples, it becomes apparent that varieties of masculinities and femininities – including flawed and imperfect forms – need not be seen as a weakness but a strength, as multiplicity in all matters is presented as a means to strengthening individual relationship with God. At a time when there is much debate about the necessity of a reformation in Islam, it may just be the case that one finds the buried treasures that reformers seek through unveiling and appreciating the rich diversity of Islamic traditions, societies and cultures.

it is the aim of this thesis to demonstrate that the concept of the covenant, as a traditional theological idea, has practical utility in public discourse in the UK. This is done with reference to the secular humanist outlook of John Rawls. It is concluded that such an outlook that sees no role for Christianity in the public realm of political and social policy, does not of itself contain sufficient conceptual resources to furnish the world as fully as an approach that is inclusive of a religious dimension. That such a non-sectarian approach is possible is indicated by the use of New Natural Law, associated with Germain Grisez. The Military Covenant is used as the vehicle to enable this project. The end of the Cold war led to a re-examination of the relationship between the people of the United Kingdom and the British army. After a lengthy and difficult process the connection was summarised by the Military Covenant. This bound together the nation, the state and the army in a solemn manner. However what is a covenant? In an increasingly secular society such concepts that have a theological root are little understood. This is to the impoverishment of national life. The rise of secular liberalism is examined through John Rawls’ Theory of Justice. This is presented as a significant text in understanding this change. Rawls’ misplaced reliance on the rationality of human nature means that secular liberalism is inadequate as a comprehensive model for public policy. In the light of the emergence of the covenant-idea as a robust example of Christian theology, a means of its accommodation is found in New Natural Law. Grisez and his colleagues propose a scheme of thought is based upon the general aspiration people have to live purposeful lives. The Military Covenant is found to find its home in this approach. The legitimate place of Christianity in British society is affirmed as a means to promoting the common good.

This study concerns two women who were religiously active either side of the Great Schism (1378–1417), a period of intensification of the excesses of personal pride and political ambition that divided the western Church and caused distress to devoted, thoughtful laity and clerics alike. Devout laity sought new expressions of piety in these stressful times and through examining the written legacies of two non-enclosed religious women, Caterina Benincasa and Margery Kempe, I explore not only the contemplative/devotional practices that characterise them, but also the clerics upon whom they relied for protection, support and guidance in male-dominated, strife-ridden medieval Europe. The two women, a northern Italian lifelong virgin for Christ and an East Anglian mother of fourteen children, prima facie, appear to have little in common except claimed illiteracy, a diversity of influences and acknowledging Bridget of Sweden as a fundamental inspirational source. However, both of their personal and literary management teams included members of several religious orders and their written productions were mostly dictated to and edited by men. They both negotiated their ecclesiastical acceptance from the position of institutionally inferior women through the exclusively female rôles of mother/sister/daughter in exerting influence over their father/brother/son managers through confronting them with their male self-images. Although the management practices applied in each case were very different in terms of structure and hierarchical level, the women‘s negotiations with the men followed similar lines, albeit through different written media. Caterina‘s negotiating techniques are found in the immediate medium of her letters and they involve persuasion and instruction as she tries to create situations that she can control in furtherance of her objectives. The study includes a selection of twelve letters that I have translated in full and analysed from the perspective of the register of the dialogues, the style and the imagery contained therein. Evidence of Margery Kempe‘s influence over her managers, including her husband, comes solely from the medium of the retrospective narrative of her Book in which she chooses the events that illustrate how she reacts to and manipulates people and situations to her advantage. The clerical managers were responsible for keeping their head-strong charges compliant with ever-changing contemporary views of orthodoxy within parameters negotiated between the women and the institutional church. Although there are clear, identifiable parallels between the managers in their styles and techniques, there are also differences rooted in the managers‘ perceptions of the two women‘s respective contributions to the furtherance of institutional aims. Caterina‘s situation was that of a woman whose institutional support was considered necessary at the highest levels of the Church‘s management structure. In Margery Kempe‘s case the management seemed to use her to develop aspects of their local inter-institutional competition for status and alms in Lynn. Despite this difference in influential level there is the strong probability of personal contact and shared theological academic backgrounds among the clerics that draws the teams together. This study concentrates primarily on comparing and contrasting the subtleties of the negotiations between each woman and her managers, negotiations which are often influenced by the women‘s introduction of the transcendental force of God‘s will as revealed only to them, and secondarily on the possible connections between the managers that link England to Italy, Lynn to Siena and Margery to Caterina. The management techniques revealed are independent of any connections between the managers and there is little by way of common techniques apart from the complexities of reciprocal management and the women‘s exploitation of male conceptions of what is appropriate to themselves (the managers) and to women in the Church.

Background and Aim: The spiritual lives of people with ID has been under researched (Swinton, 2002; Turner et al., 2004) and as yet, no research has been carried out comparing faith-based and non-faith-based services for people with ID. This research explores and compares a faith-based care organisation with a non-faith based care organisation with the aim of investigating the significance of spiritual/religious based principles as modes of care to the quality of life of individuals, acknowledging that non-faith based care providers may provide ‘a spiritual/religious environment’, explicitly or non-explicitly. Method: A mixed-method design using both qualitative and quantitative methods was utilised. Six months were spent volunteering within each community in order to engage in participant observation of both care organisations. Quantitative methods included the Quality of Life Questionnaire; Self-esteem Scale and the Social Network Guide in addition to semi-structured interview schedules. Results: People with ID were found to enjoy spiritual/religious based activities, with spirituality being an important aspect of their quality of life. Staff from the non-faith based service provided religious spiritual care mainly through church attendance, whilst staff from the faith-based service provided both religious and non-religious spiritual care. Staff from both care services reported that practical implementation of spiritual/ religious care tended to be overridden by legalistic administrative tasks, communication issues and staff availability. Conclusion: There is a need for ID services to not only acknowledge but also facilitate spirituality in the lives of people with ID.

Spirituality at work has received much interest in recent years, and a stream of research notes its benefits beyond a trend. Despite the topic’s growing recognition, the research community raised the need for the integration of spirituality at work with traditional areas of investigation (Giacalone & Jurkiewicz, 2003). A potentially fruitful first step towards this involves use of person-organisation (PO) fit theory (Ashforth & Pratt, 2003; Sheep, 2004, 2006; Singhal & Chatterjee, 2006; Singhal, 2007). The purpose of this study is to build upon initial attempts towards this integration and to promote further acknowledgement of the potential benefits of incorporating spirituality at work into wider organisational psychology frameworks. This was achieved by integrating both PO fit and transpersonal psychology, and subsequently developing a theoretical model that investigates three questions: a) what antecedents lead individuals and organisations to seek spirituality at work?, b) what are the perceived spiritual preferences (needs) of individuals and how are those preferences fulfilled through the context of the workplace (supplies)?, and c) what are the consequences of meeting spiritual preferences (needs), as perceived by individuals? Using constructivist grounded theory, analysis of interview data from thirty-four participants located in organisations (one spiritual and three non-spiritual) across The Netherlands, Ireland, the United Kingdom and Portugal led to a theory in which I propose a core category of reconciling self as a critical factor of spirituality at work. Reconciling self captures the process whereby the self consistently attempts to maintain a congruent relationship with the ego and the environment, and this construct emerged as the primary concern for participants. Reconciling self was influenced largely by meaning and purpose and the need to connect to something larger than oneself, and through the organisation making a difference. The congruence or perceived fit within the workplace was captured through the action strategy conscious reconciling experiences; in the case where the immediacy of such expression was compromised, reconciling self was noted through the action strategy active adjustment. The action strategies were influenced through a set of intervening conditions that included a set of spirituality at work needs and supplies, through a context that emphasised attributes such as spiritual values, a culture that focused on openness and support, and relational leadership. The consequences of spirituality at work included benefits such as individual job satisfaction, positivity and self-realisation, and organisational outcomes as being a force for good and fostering employee commitment. The contribution of this study includes a new theoretical model concerning why, when, and how spirituality at work influences individual and organisational processes and outcomes. Such understanding contributes to better understanding of spirituality at work, and identifies ways in which PO fit occurs within a broader psychological context than that proposed in mainstream organisational psychology (i.e. through reconciling self influenced by meaning and purpose, the need to connect to something larger than oneself, and a set of spirituality at work needs). These findings reduce the PO fit gap. Implications of the study include the findings that spirituality at work creates positive outcomes, and insistence on the role of connecting to something larger than oneself implies individuals are always in the process of moving toward reconciling self. Organisations should consider their ability to harness latent human potential and transcendence by extending self-boundaries and developing the self. Limitations and future research directions are discussed.

This thesis analyses answers to prayer in Chaucer’s works. It contextualises this analysis through attention to late-medieval devotion, arguing that Chaucer uses petitionary prayer both to explore important themes, such as the injustice of suffering innocence, and to challenge elements of contemporary religious practice. Chapter One explores petitionary prayer in theory, teaching, and lay practice, proving that late-medieval understandings of prayer’s effectiveness are varied, contradictory, and at times problematic. Two of Chaucer’s dream visions, 'The Book of the Duchess' and 'The House of Fame', feature in the second chapter, which demonstrates that answers to prayer in these texts fulfil a dual function, operating both as literary device and as the means through which Chaucer examines themes of profound importance which recur throughout his works. Chapter Three addresses conflicting prayers in two romances, arguing that Chaucer uses answered prayer in 'The Knight’s Tale' to obliquely critique the weaponisation of prayer in contemporary Christian society, inviting a focus on human responsibility for conflict, and that this emphasis on agency is continued through relegating the role of prayer in 'The Franklin’s Tale'. Chapter Four analyses the divergent discourses surrounding prayer in the hagiographic tales, concluding that the extent to which the narratorial voice faithfully represents the answers to the hagiographic subject’s prayers depends on the didactic purpose expressed. The final chapter examines the unanswered and unanswerable prayers of 'Troilus and Criseyde', arguing that Chaucer offers the poem’s Trinitarian conclusion and a poetic recreation of the Boethian conception of time in response to the problems posed by these prayers. This thesis demonstrates that, rather than operating as a mere device for advancing plots, petitionary prayer provides Chaucer with a powerful tool with which to pursue several philosophical and theological issues at the heart of his writing.

The Roman Catholic Church maintains that women cannot be ordained to the ministerial priesthood because of its unbroken tradition that only men can be priests, based on the example of Jesus, who chose only men to be ‘Apostles’. Vatican documents published during the late twentieth century use the writings of several mediaeval theologians and canonists to support this ruling. The topic is of present-day importance for understanding the origins of the exclusion of women from the priesthood given the current shortage of priests in the Catholic Church. This thesis looks first at the present ruling in the Vatican documents, and then considers the mediaeval writings, canon law and theology, from scholars such as Gratian, Thomas Aquinas, Bonaventure and Duns Scotus, looking especially at their Commentaries on the Sentences of Peter Lombard. Subsequent chapters analyse in more detail the arguments from scripture and biology, drawing together strands of thought in the Middle Ages on these subjects, including judgements about women’s intellectual and emotional capacity, and the contemporary anthropological and Christological understanding of the Incarnation. Language and translation are also significant but often neglected factors in the discussion, which the thesis studies by highlighting the recovery of Greek writings in medicine and philosophy, along with choice of terminology and use of metaphor, in the mediaeval period and in modern Church documents. By this approach, a critical survey is made of the most salient aspects of the debate. This thesis seeks to dissect systematically the origins of the prohibition, based on attitudes towards women which, while not always intentionally misogynistic, were nonetheless rooted in a world view that, the thesis argues, is no longer relevant today.

This thesis deals with the conversation between the interpretations of Paul‘s letters and modern European thought. It is a narrative of an oft-neglected relationship; but, more than that, it tries to push this negotiation further than where it is now. Thus, in this project, I intend to play with the many possibilities that poststructuralist theory provides for alternative interpretations of biblical texts, and to uncover the ways that the Bible can offer new solutions to the challenges of modern thought. My study will focus on three issues: power, religion, and gender. I believe that the debates around these three topics have been crucial to the European self-definition. Besides, Paul has been present in the European discourse on politics, law, and sexuality. His letters have been interpreted only based on a certain kind of normativity at the expense of many alternative readings. The reception of Paul, in turn, provided some ground for further discussions on European identity. In chapter one, I draw on the complications of physical portraits of Paul to indicate the problems in offering a finalized clear picture of his message. Obsession with portraying the Apostle is not dissimilar to the recurrent reference to him in the works of European intellectuals since the Enlightenment. Paul has thus been involved in the construction of European identity. This does not mean that he has always conformed to what Europe wants. Rather, he has challenged the binary identities that European normativity has built. It is precisely in these moments that the arbitrariness of European discourse is betrayed. Relying on Judith Butler‘s theories on gender normativity, I try to spot the ways that identity was established through the reiteration of modern categories that may be far from what the text says. In the following chapters, I investigate three passages that signal Paul‘s challenge to modern normative identities. In the next chapter, I deal with the interpretation of Romans 13, where Paul tells the Roman Church to be subjected to political authorities. This chapter has troubled the interpreters because it is far from what is expected from Paul – promotion of justice in face of brutal regimes. I demonstrate that the readers of Romans 13 lost touch with Paul‘s ethos soon after his death. Relying on Hans Blumenberg‘s description of ―secularization by eschatology‖ at the time of the composition of the New Testament toward the end of the first century CE – i.e. the relegation of the end matters to the transcendental –, I argue that Paul was preaching in the context of what I call the ―daily messianic‖. My formulation of the ―daily messianic‖ consists of what continental philosophers, from Martin Heidegger to Michel Foucault, Jacques Derrida, and Giorgio Agamben see as a rupture within the worldly (i.e. ―secular‖) matters. This mode, which had subsumed Paul‘s discourse, was permeated by ―care‖ and ―anxiety; it was beyond calculation or metaphysical description; it was where the distinction between the body and the soul did not make sense; and it was directed toward justice. When the expectation of the parousia lost its immediacy, imminence, and immanence, Paul‘s words lost their messianic significance. No wonder, then, that with very few exceptions like the Jewish philosopher Jacob Taubes, the interpreters have read first and last parts of the chapter (vv. 1-7 on political subjection and vv. 11-14 on eschatology respectively) separately. In chapter three, I discuss the Incident at Antioch (Gal 2:12-14), where, according to Paul‘s report, Peter led others to Judaize while he could not do that himself all the time. The interpretation of this passage has been fraught with presuppositions regarding Paul‘s attitude toward Judaism. I show that the nineteenth century Protestant readings of Paul influenced philosophers, like Nietzsche and Freud, so that the supersession of ―guilt-inducing‖ Judaism by Christianity gave way to the supersession of ―guilt-ridden religion‖ by modernity. This picture has not changed substantially, as I argue, whether for biblical scholars (even the New Perspective theologians) or for the philosophers of the ―turn to religion‖ – Alain Badiou, Slavoj Žižek, or Jacques Derrida. In my alternative interpretation, I emphasize that because Paul‘s radical Jewishness has often been neglected, he has been taken as some sort of ―Lutheran Jewish‖ man. Read this way, the conflict between Paul and Peter is like any everyday argument between two rabbis. Paul mentions the story, however, in order to establish his authority as a true apostle. The fourth chapter is about the reception of 1 Corinthians 11:5-16, on women‘s veiling during prayer and prophecy. My survey of the reinterpretations of the passage in modern times shows that Paul‘s veiling injunction has often been construed to subdue the categories that at different points in history could not constitute the standard European identity. It has been assumed that the veil belonged to the ―Jewish‖, the ecstatic ―Greek‖, the exotic ―Oriental‖, or that it has been instituted to silence ―liberationist‖ women or to foreclose the possibility of homosexuality (or cross-dressing). In this manner, the veil has been forcefully discarded from the European stage. No wonder, then, that its resurgence functions as a threat to some European states. In this chapter, with the help of poststructuralists, I question some of the assumptions about the veil, femininity, subjectivity, and the ethnic other. According to my alternative interpretation, there is no need to reinterpret Paul‘s commandments by othering certain groups or by projecting the encounter between West and its others to the Corinthian correspondence. Paul might have used the veil as a means for integrating women into the church by their inclusion in the ―masculine‖ order. In conclusion, in response to the claim that modern Europe emerged as a gradual parting of ways between biblical scholarship and secular philosophy, I argue in my work that the conversation between the two has persisted, despite its fluxes throughout history. When this mutual relationship is acknowledged, it can even be pushed to its limits to, on the one hand, read the Bible through the possibilities that poststructuralist theory provides and, on the other, make informed interventions in continental philosophy.

The thesis aims to develop an understanding of the nature and evolution of brick temple architecture in the subcontinent, focusing in particular on terraced Hindu structures of the fourth to sixth centuries CE. It also seeks to advance understanding of the iconography and artistry of the terracotta relief panels that once graced the outer walls or platforms of Gupta period brick temples. To date, scholarship on Hindu temple architecture of the Gupta period has primarily focused on cave and structural stone temples, while brick temple architecture of the epoch, along with terracotta reliefs and sculptures, have largely been confined to the margins of historical studies. This approach has led to the formation of a somewhat distorted picture of the architectural landscape of the Gupta period. To address this shortcoming, all of the known terraced structures in the subcontinent have been mapped in order to establish an understanding of the development and dissemination of this mode of architecture. The architectural form and relief sculpture of the vast terraced brick Śaiva monument known as ACI or Bhimgaja, situated at the heart of the ancient fortress city of Ahichhatrā in Uttar Pradesh, forms the main case study for the thesis - with architecture being the subject of the first half of the thesis. ACI is compared with a terraced brick Vaiṣṇava structure at Pawāyā in Madhya Pradesh, formerly the Nāga centre of Padmāvatī, and with the only standing brick temple of the Gupta period, at Bhītargāon in Uttar Pradesh. Despite the scale and complexity of the former two monuments, neither has received adequate scholarship. A series of fifth- and early sixth-century CE ornamental terracotta pilaster and frieze fragments from Ahichhatrā, held in the reserve collections of the British Museum, are examined within the context of Gupta period temple architecture; the objective being to determine where each of the fragments would have been positioned on a temple. On the basis of these artefacts and related pieces from the site, it is possible to build up a picture of the type of décor that would have adorned the exterior of ACI. The many intriguing sculptures and relief fragments from Pawāyā and Ahichhatrā are the subject of the second half of the thesis. Some of the reliefs - especially those hailing from ACI - are of great importance since they represent some of the earliest visual depictions of myths contained in the Mahābhārata and other religious texts. These reliefs and sculptures are explored within the broader context of Gupta iconography, with particular attention paid to the numerous and fascinating terracotta reliefs of the era, most of which are divorced from their original settings. Moreover, based on style and scale, some of panels evidently share the same origin and these are collated here. In addition, new interpretations are proposed for several of the plaques.