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Jesus was a healer, but what may not be as obvious is that he started a legacy of healing. He passed on his skills and abilities to his followers at least three times. Though not as frequently, they continued to heal through the Book of Acts. The legacy continued in the Apocryphal Acts and other apocryphal materials spanning the early centuries of the common era. Secondary literature looks at modern scholarship and leans heavily into Rabbinic literature. Up to this point, other English-language works in healing have sorely lacked luster in providing. The exploration of the healing legacy of Jesus shifted to meet the skills and needs of the healers, patients, and communities involved. Further, the healings had a substantive resultant impact on various levels of socioeconomics for the parties, which is explored by reexamining each group type of healings, from lameness and paralytics to possession and resurrection, and more. The hope is that taking a holistic approach to these healings as possible will allow readers a new way of experiencing the early common era and these events that permeated everyone's lives at one time or another.

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Liberation in White and Black studies, respectively, Washington Memorial Chapel (WMC) and The Church of the Advocate (COA), which are two Episcopal parishes in the Diocese of Pennsylvania. This dissertation investigates the ways that the visual culture of these spaces represents and affects the religious, racial and national self-understanding of these churches and their ongoing operations by offering particular and opposing narrative interpretations of American history. These "sacred spaces" visually describe the United States (implicitly and explicitly) in terms of race and violence in narratives that set them in fundamental opposition to each other, and set a trajectory for each parishes' life that has determined a great deal of its activities over time. I develop this thesis by situating each congregation and its development in the context of the entire history of both the Episcopal Church and Philadelphia as related to race, violence and patriotism. WMC is what historian of religions scholar Jonathan Z. Smith calls a "locative" space and tries to persuade all Americans to patriotically covenant with images of heroic "White" freedom struggle. COA is what Smith calls a "utopian" space and tries to compel its visitors to covenant with a subversive critique of the United States in terms of the parallels between biblical Israel and the African American freedom struggle. My analysis draws especially on the theoretical work of Pierre Bourdieu and David Morgan. A major focus of Pierre Bourdieu's work in both Language and Symbolic Power, and The Logic of Practice is the power of group-making. Group-creating power is often exercised through representations that create a seemingly objective sense of group identity and a social world that is perceived as "natural." David Morgan writes that religious visual culture functions as this sort of political practice through the organization of memory among those who are drawn to "covenant" with images. The Introduction of my dissertation lays out the theoretical approaches informing the visual culture analysis of these Episcopal Churches and raises the significant questions. Three main chapters provide: 1) an historical background of patriotism, race and violence in the Episcopal Church and in Philadelphia in particular, and 2-3) a thorough analysis of the history and visual culture of each space in context. A great deal of my analysis will be interpretive "readings" of the visual culture of the aforementioned churches in their larger contexts to explain how the visual culture represents social classifications to affect the constituents religious, racial and national self-understanding, and their ongoing operations by offering particular and opposing narrative interpretations of American history. The project concludes by summarizing the ways that the analysis of these spaces explicates the thesis with thoughts about the implications for the disciplines involved and further research. / Religion

Cold War era preacher Carl McIntire played a significant role in the politicization of fundamentalism during the 1930s, '40s, and '50s. His libertarian political philosophy was shaped by the denominational politics in the Presbyterian Church of America during the fundamentalist - modernist controversy. / History

This thesis explores the experiences of rural communities who lived between the seventh and ninth centuries in central and eastern England. Utilising archaeological evidence as the primary source for study, the central aim of this thesis is to demonstrate the ways in which settlement remains can provide a picture of contemporary social, economic and political conditions in ‘Middle Saxon’ England. Analysis of archaeological evidence from currently-occupied rural settlements represents a particularly unique and informative dataset to accomplish this central aim, and when combined with other forms of evidence illustrates that the seventh to ninth centuries was a period of fundamental social change, that impacted rural communities in significant and lasting ways. The transformation of settlement character was part of a more widespread process of landscape investment during the ‘Middle Saxon’ period, as rapidly stratifying social institutions began to manifest power and influence through new means. Such an analysis represents a significant departure from the prevailing scholarly outlook of the early medieval landscape, which continues to posit that the countryside of England remained largely unchanged until the development of historic villages from the ninth century onward. In this regard, the evidence presented by this thesis from currently-occupied rural settlements provides substantial backing to the idea that many historic villages emerged as part of a two-stage process which began during the ‘Middle Saxon’ period. Whilst it was only following subsequent change that recognisable later village plans began to take shape, key developments between the seventh and ninth centuries helped articulate the form and identity of rural centres, features that in many instances persisted throughout the medieval period and into the present day.

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Rather than the expression of mystical Je^ire tor unity with God, Ignatius' letters are interpreted (using Weber's charismatic type) as the efforts of an 3 ut ho r-ity using his extraordinary position to protect communities from divisive house-church meetings. Protection from false teaching was initiated by reinforcing the position of bishops (the hosts of the common euchanstic assembly).

This main aim of this thesis is to conclusively demonstrate that John Spottiswoode was one of the most important churchman in early modern Scotland. He was, it will be shown, the most authoritative and impressive of Scotland's post-Refonriation bishops. Spottiswoode was the principal ecclesiastic in James VI's reconstruction of an episcopal church in Scotland after 1603 when he was appointed Archbisiop of Glasgow. This was followed by his prestigious translation to the metropolitan see of St Andrews in 1615 from where he presided over those controversial liturgical reforms of the succeeding years of the Jacobean era. Moreover, as a prominent member of the Scottish government he was heavily involved in secular politics and administration throughout the absentee kingship of James VI and that of his son, Charles I. This study, however, will confine itself to charting the archbishop's ecclesiastical and political ascendancy and involvement within the Scottish Jacobean church and state. Although Spottiswoode was without question a loyal supporter of the crown, it will be shown that he was no sycophant. Therefore, it is necessary to provide an analysis of the qualities and characteristics that made Spottiswoode such an influential figure and beneficiary of royal largesse between 1603 and 1625. Through focusing on the activities and objectives of Archbishop Spottiswoode throughout the reign of James VI, this thesis also aims to challenge the popular notion that the Church of Scotland functioned efficiently and harmoniously throughout the reign of"rex pacificus". Furthermore, the idea that an absolutist state existed in Scotland after the regal union will be exposed as fanciful.

Maintenant est une revue catholique québécoise fondée par les Dominicains et publiée de 1962 à 1974. Ses animateurs et animatrices sont des catholiques qui adhèrent à la philosophie du personnalisme. D'après celle-ci, la vraie foi catholique est vécue dans l'engagement au sein de la société : chaque croyant et chaque croyante est invité.e à transformer le monde profane selon les critères évangéliques. Les auteurs et autrices du mensuel voient dans les nombreuses institutions catholiques du Québec - la chrétienté - un obstacle à la réalisation de cet idéal et mènent par conséquent une charge à fond de train contre cette « politique » du clergé canadien-français. Pour appuyer leur critique, ils développent une analyse complexe et cohérente du paysage religieux québécois qui lie la chrétienté au conformisme et à l'ignorance religieuse, elle-même facteur décisif dans le décrochage religieux observé à leur époque. À partir du milieu des années 1960, la chrétienté n'existe plus - notamment en raison de l'entrée en vigueur du « Bill 60 » du gouvernement de Jean Lesage - et les auteurs portent progressivement leur attention du côté de la sécularisation des mentalités : ils proposent des réformes pastorales, liturgiques et ecclésiologiques pour adapter le catholicisme à la « mentalité séculière ». Le tout se déroule sur la toile de fond des travaux de Vatican II (1962-1965) qui s'inspirent de la philosophie personnaliste chère à Maintenant. Or, la revue s'avère très critique et déçue des réformes romaines qu'elle juge peu ambitieuses et mal appliquées. / Maintenant is a French Canadian catholic paper created by the Dominican Order and published from 1962 to 1974. Its authors are proponents of Emmanuel Mounier’s personalism. According to this philosophy, the true catholic faith calls for believers to positively transform profane society following evangelical lines. Maintenant’s writers postulate that Québec’s numerous catholic institutions are an obstacle to this ideal : rather than encourage believers to reshape their environment, these institutions seek to isolate them from society in order to shield them from nefarious beliefs and temptations. This « system », la chrétienté, is relentlessly criticized and painted as the main cause behind the observed religious decline. Indeed, the monthly publication argues that these institutions are indissociable from an authoritarian stance that breeds conformism and religious ignorance. From 1965 onward, secularism in Québec dramatically reduces the Catholic Church’s institutional presence. The Liberals’ « Bill 60 », for example, makes the government the primary actor in matters of public education. In turn, the intellectuals of Maintenant gradually shift their focus from la chrétienté to secularism’s impact on religious belief and practice. Convinced that Catholicism and the rising secular mentality can coexist, they put forward ideas of pastoral, liturgical and ecclesiological reform aimed at reconciling the two. These propositions are deeply influenced by the Second Vatican Council (1962-1965) during which a majority of the clergy is won over by personalist ideals. The paper’s authors are nonetheless disappointed by the reforms emanating from the works of the Council as they are deemed unambitious and badly implemented.