This dissertation examines the life and work of Charles Ewing Brown (1883-1971), an influential twentieth-century leader of the Church of God (Anderson, IN). During his editorship of the Gospel Trumpet from 1930 to 1951, Brown reinterpreted Christian doctrine in ways that often challenged predominant evangelical and fundamentalist theologies of the mid-twentieth century. Although often associated with theological developments in the nineteenth century, the holiness movement impacted the twentieth century in significant ways, concurrent with the contributions of pentecostalism and neo-evangelicalism. In the late 1950s, a prominent mainline leader heralded the rise of the “Third Force in Christendom,” which prioritized an experiential and primitivist faith that was not encapsulated in Roman Catholicism or historical Protestantism. Despite the presence of holiness groups like the Church of God in the Third Force, prevailing historical narratives of the mid-twentieth century have prioritized the importance of the Reformed fundamentalist tradition associated with Baptists and Presbyterians. In contrast, Brown’s holiness fundamentalism rejected the premillennialism and cultural separatism that prevail in most historians’ depiction of the tradition. Overall, Brown complicates how historians have understood terms such as fundamentalist and evangelical. This work offers a nuanced historical account by showing how a significant holiness leader inherited and modified the beliefs and practices of formative traditions. Through a survey of monographs, editorials, and addresses, this dissertation foregrounds the foundations and implications of Brown’s claim of being an evangelical and a fundamentalist. It begins with a biographical chapter and successive chapters explore how Brown’s outlook informed his view of revivalism and doctrine, his ecclesiology, his critique of premillennialism, his articulation of the social dimensions of Christianity, and his socio-political commentary. The conclusion contextualizes Brown and analyzes his historiographical significance. For Brown, the evangelical and fundamentalist disposition was primarily communal, and the prevailing trend toward hyper-individualism and separation deeply concerned him. By challenging the assumptions about the conservative nature of evangelicalism and the epistemological foundation of fundamentalism, this study offers an initial foray into how holiness groups shaped the contours of twentieth-century American Christianity. It reveals Brown’s continuity with nineteenth-century evangelical social reform efforts and with late twentieth-century progressive evangelicals.

CHARLES UNIVERSITY FACULTY OF SOCIAL SCIENCES INSTITUTE OF POLITICAL SCIENCE DEPARTMENT OF INTERNATIONAL RELATIONS Islamic terrorism in US film: how we construct our own enemies Master's thesis Author: Bc. Anna Kotvalová Study programme: International Relations Supervisor: Mgr. Jakub Záhora, Ph.D. Year of the defense: 2019 ABSTRACT The presented diploma thesis is concerned with the discourse and narratives of the phenomenon of terrorism in the American cinema, produced after 9/11 and its reflection on the events within the War on Terror. This thesis rests on two major theoretical realms, Critical terrorism studies and the interconnection between popular culture and the world of politics. This thesis addresses three American mainstream films produced after 9/11, Zero Dark Thirty, Lone Survivor and American Sniper in order to analyse the discourse and narratives which refer to the antagonists in these movies (more specifically, the discourse and narratives which portrays justification for the American behaviour within the War on Terror) and to address the political consequences of this kind of discourse. This thesis defines four major repetitive patterns in the discourse: humanization of the "American side", dehumanization of the antagonists, depiction of torture and violence and lack of context and concludes...

There is a development of religious consciousness in nowadays modern societies, that seeks the divine on the individual internal plane, gradually getting rid of dogmas and traditions. This incites a strong opposition reaction on the part of fundamentalists, defenders of the traditional, so they see themselves as divine while seeing people outside congregation as profane. This work investigates a psychological aspect behind this opposition reaction of fundamentalists towards people outside the congregation, using Carl G. Jung's theory of deep psychology as a tool. In order to achieve this, we used the qualitative research method to carry out a study of scientific literature and the published fundamentalist ideology of Christian pastor Steven L. Anderson, who lives and has his congregation in the United States of America. The way in which the fundamentalist sees people outside the congregation has more to do with the fundamentalist’s own ego than with the other people: it’s derived from a psychic process and is called shadow projection, according to Jung’s theory.

by Daymon Johnson. / Typescript. / Ph. D. Florida State University 1994 / Includes bibliographical references.

The present study attempts to provide a more thorough understanding of public attitudes toward capital punishment. Two theories are tested toward this end, utilizing a random sample taken from the jury pool in Hillsborough County, Florida. First, An indirect test of reference group theory demonstrates the degree to which faith group, religiosity, and race affect public attitudes toward the death penalty. Surprisingly, there is little, albeit mixed, support for reference group theory as it attempts to explain attitudes toward capital punishment. Using the relationships between religion and capital punishment attitudes that we presumed would emerge from the test of reference group theory, we developed a processual model to more accurately describe how the relationships between religion and capital punishment operates. A test of attribution theory provided the vehicle through which this processual model could be tested. Although it seemed that the model was dependent on significant findings between the relationships in reference group theory, this was not the case. Indeed, we found many relationships between certain dimensions of religion and capital punishment attitudes that were consistent with previous research. Moreover, this piece of research is among the first to examine the effect of possessing a more progressive theological emphasis on death penalty attitudes. It addresses important theoretical and empirical questions regarding the direct and indirect relationships between religion and capital punishment attitudes.

The main purpose of this essay is to investigate the role of teachers of religious education in the proactive work against violent extremism and radicalization. Furthermore, the ambition is to raise awareness of how these five teachers of religious education in the Swedish upper secondary schools and primary schools in the subject of religious studies work with and implement the school's democratic mission, and to find structures to teach about radicalization, fundamentalism, pro-violence extremism and terrorism. To obtain a result, five semi-structured interviews with active religious education teachers in the upper secondary schools and the primary schools were conducted.To show the extent to which the school's democratic mission in the proactive work against radicalization and violent extremism is carried out, the collected empirical material has been analyzed based on Paulo Freire's awareness-raising pedagogy as a theoretical framework which indicates whether the interviewed teachers of religious education work according to what Freire calls the bank view or the liberating teaching. The study shows that all interviewed teachers work according to both these models. The teachers believe that it is inevitable to ignore the teaching of facts but prefer the liberating teaching. This is because all interviewed teachers believe that through dialogues and discussions, a critical thinking is created in the students. Furthermore, it appears that all teachers find it essential to create a good and open classroom climate where there is mutual acceptance of dissent. Thus, a long-term effort to create students as source-critical thinkers is fundamental.

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For women, sexual assault is a widespread problem with numerous psychological consequences, yet many victims do not seek support. The present study investigates this lack of support seeking in the context of stigma. It is hypothesized that sexual assault victims who perceive themselves as stigmatized (due to their status as a sexual assault victim) will be less likely to seek support than those who do not perceive themselves as stigmatized. It is also hypothesized that Christian fundamentalism will play a role in the stigmatization of sexual assault victims, with higher degrees of fundamentalism being associated with greater likelihood of self-perceptions of stigmatization among sexual assault victims. Results indicate that there is a relationship between perceived stigma and certain support sources (clergy, parents, and other relatives), but this relationship is positive. The hypothesized relationship between Christian fundamentalism and perceived stigma was partially supported.