Physiognomy is generally assumed to be, and has been historicized as, the science of judging human character according to the features of the face. However, the type of physiognomy favoured by seventeenth-century English authors was one which adapted the Aristotelian claim that physiognomy be a full-body study. This project explores how physiognomic focus on the entire body – from the forehead, fingers and feet to the breast, belly and back – was shaped by contemporary religious and “scientific” legitimating claims, and how it interacted with the century’s anxieties regarding disorder and the self. The implicit suggestion that few bodies and the souls which helped shape them were perfectly symmetrical and, by extension, virtuous, illustrated human variety and depravity and stressed the need for self subordination. Only through reason and God’s grace, it was argued, could humans moderate the interconnected and essentializing influences of sin, the stars and the humours, and thereby embody the godly values of truth, virtue and harmony. The full-bodied practice of seventeenth-century physiognomy simultaneously emphasized human uniqueness and God’s omnipotence, and was both a part and product of predominant tensions and mentalities.

This thesis investigates the impact of the Christian clergy on daily life in Anglo-Saxon England in the seventh and eight centuries AD. Noting from the outset an interpretative impasse in historical sources, the archaeological record is explored for what it may reveal concerning those areas and peoples most hidden from historical scholarship. Noting problems with techniques that assume clear distinctions between Christian and pagan ritual - in particular funerary ritual - the anthropology of religious phenomena and religious conversion is introduced to support and expand that critique, but also to focus attention on the sophistication of the problem to be addressed. It is argued that the social sciences are ill-equipped to investigate religious phenomena and that a more subtle, if more complicated, approach is required. Considering the coming of Christianity to Anglo-Saxon England as an encounter between missionaries and their audience, we are encouraged to investigate the subtle tensions implicit in that relationship. The relationship is thus recast in terms of access to literacy, since this is a distinguishing factor of the clergy in England in the seventh and eighth centuries. Literacy, modelled as a set of discursive practices embedded in and re-produced through social relationships, is investigated from the perspective of the archaeology of surveillance. Two cases from Hampshire - Micheldever and Saxon Southampton (or Hamwic) - support the view that literacy can be used as a means of investigating the missionary encounter. It is proposed that, by the first half of the eighth century, the populations of these two areas were drawn into an intricate engagement with the clergy, facilitated by the bureaucratic and discursive deployment of literacy practices. Though necessarily more complicated than approaches that depend on the archaeology of the cemeteries to investigate the relationship between the clergy and the laity, this insight does at least do justice to the complexity of the issue being discussed.

Sammanfattning   Är virtuella världar sakraliserade? Virtuella är sakraliserade i jämförelse med vår sekulariserade värd och jag hade inte förväntat mig ett så stort utbud av religion i onlinespel. I och med min forskning anser jag att Final Fantasy XI och World of Warcraft i största grad är sakraliserade virtuella världar där människor världen över antar rollen som så kallade ”cyberpiligrims” och ge sig ut på ett äventyr för att upptäcka sin identitet och utforska sig själva. I spelen förekommer religiösa föreställningar och de är en plats där man kan konstruera sin andlighet liksom på övriga Internet. Det finns ett stort utbud av myter och religiösa ceremonier som till stor del verkar vara nyskapade, inspirerade eller direkt tagna ur vår värld, kanske är det så att det till och med genereras ett större antal riter, myter och olika religiösa föreställningar i framväxande virtuella världar, än i dagens samhälle. Vad är virtuella världar? Virtuella världar är ett begrepp för olika adresser på internet med sammankopplade system som gör det möjligt att förflytta sig mellan olika platser, genom så kallade servrar. De virtuella världarna är datorgenererade och består av en simulerad verklighet, där användaren upplever sig finnas och agera. Filmer och dataspel är ett exempel på virtuella världar. Religion i samspelet mellan vår värld och virtuella världar? Virtuella verkligheter eller världar är inte verkliga, men de kan upplevas så, om du spelar i flera timmar så kan ett så kallat, ”flow” uppstå. Innebörden är att vi glömmer bort tid och rum i det här sammanhanget. Vi kan då frigöra oss från vår fysiska kropp, oss själva och från våra psykiska begränsningar och skapa en ny identitet. Det som händer din avatar i den virtuella världen kan påverka ditt verkliga jag som i filmen avatar, men dock inte i direkt samma fysiska mening som i filmen. En stor skillnad är att vi oftast inte kan använda vår känsel, smak och luktsinne, samt att inte har direkt fysisk kontakt med andra människor och varelser. I viss mån kan vi använda tekniskutrustning för att förstärka upplevelsen av dessa företeelser, men detta är inget som alla användare har tillgång till. Många människor identifierar sig med sin spel karaktär. Avataren kan påverka användarens humör och synsätt även i den verkliga världen. I Virtuella världar förekommer faror av olika slag och vår identitet och personliga säkerhet utnyttjas av människor som vill tjäna pengar på vårt behov att kommunicera. Forskare pekar på att de vidgade horisonter som skapas, ger oss chansen att utforska vem vi är, samtidigt som de bidrar till att upplösa vårt jag, vår identitet. Kan spelen liknas vid en religion? I den forskning jag studerat så verkar argumenten stanna vid att det enbart är möjligt att tro på skapelsehistorierna och religionerna inne i själva spelen i sig. På frågan om huruvida spelen är en religion eller inte så stannar diskursen på att de mer är en ersättning för religion eller ett komplement, som kan ge oss svar på andliga och identitets frågor. Jag vill dock påpeka, eller hävda att det är möjligt för människan att anamma en religion eller religiösa traditioner som återfinns i spelen. Jag tror även ett spel mycket väl skulle kunna bli en religion i sig, dock tycks spelen jag studerat inte vara det, fastän de uppfyller en del av de utmärkande kriterierna, som kategoriserar vår uppfattning av en religion. De tycks mera upplevas som en religion, då deras innehåll nästintill dyrkas av användarna. Vilka likheter och skillnader, förekommer i skapelsemyterna jag studerat och vilka religiösa föreställningar finns i skapelsemyterna? Hur ser världsbilden, gudsbilden ut? Jag har kommit fram till att det förekommer flera likheter och skillnader i Final Fantasy Xi och World of Warcrafts skapelsemyter samt mellan spelen. Båda spelen har en skapelsemyt, men den i World of Warcraft är mer omfattande. Final Fantasy XI bygger på en skapelsemyt om att en ras som förargade gudarna genom att vara väldigt oförskämd, genom att bygga en väg till himmelsporten. I World of Warcraft får man veta att Titanerna uppstod för att skapa stabilitet i världarna som fanns, samt att de sänder Sargeras för att försvara världarna då problem uppstår. World of Warcraft ger olika svar på universum skapades, medans man i Final fantasy inte får information om detta. I ffxi förekommer det både kvinnliga och manliga gudar och en tro på högre makter. I wow får man inte veta så mycket om det är kvinnliga eller manliga gudar, i ffxi nedsteg en forntida ras från gudarna till planeten. Detta kan liknas vid Titanerna som är en mäktig ras i wow. I ffxi bryter den nedstigna rasen mot reglerna genom att försöka bygga en väg till himlen, de blir då bestraffade liksom Sargeras som bryter mot Titanernas uppgifter i wow. Skillnaden är att Sargeras till en början går utan straff, medans de forntida rasen i ffxi straffas. Det är till min fascination att det förekommer både myter, magi och olika slags ritualer i båda World of Warcraft och Final Fantasy XI. Högtider firas med rituella inslag och nya slags ceremonier och ritualer verkar formas online. Final Fantasy XI och World of Warcraft består av två helt olika världar, men utvecklingen av dessa upphör aldrig, de är i ständig förändring Världarna är influerad av många olika källor och tillexempel framträder olika myter. De talas även om olika dimensioner som Nederländerna och undervärlden i wow, i ffxi får man inte veta något om andra världar utanför Vana´diel men i wow så finns det ett helt universum med andra planeter. De spel jag har studerat fyller i sig ett behov hos människor som söker efter religion och gemenskap. Avataren innehar en central roll och dess utveckling. Final Fantasy XI och World of Warcraft är bara två utav flera dataspel som är försöker att vara så verklighetstrogna som möjligt, för att efterlikna verkligheten och locka flera användare. En del människor vill inte längre skilja på virtuella världar som verkliga eller inte, utan de anser att de är en förlängning av verkligheten.

Thesis (Ph.D.)--Baylor University, 2008. / Includes bibliographical references (p. 211-221)

The purpose of this thesis is to examine both the philosophy and realization of lIinisterial education of the brotherhood of Christian Churches (Disciples of Christ) during a period extending from 1900 to 1915.

Made available in DSpace on 2014-06-11T19:32:23Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-02-24Bitstream added on 2014-06-13T19:02:59Z : No. of bitstreams: 1 watanabe_thb_dr_assis.pdf: 1489761 bytes, checksum: 6f80da6759021ff5febb64529cb04e97 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente trabalho tem por objetivo analisar os livros de história do protestantismo brasileiro produzidos no período de 1928 a 1982. A partir do referencial teórico de Michel de Certeau relativo à “operação historiográfica”, analisamos os livros de história denominacional produzidos por três grupos evangélicos: a Igreja Batista (Convenção Batista Brasileira), Igreja Metodista e Igreja Presbiteriana (Igreja Presbiteriana do Brasil e Igreja Presbiteriana Independente), bem como os primeiros textos acadêmicos sobre o protestantismo escritos por Émile-Guilhaume Léonard. Acreditamos que a escrita e a publicação desses livros apontam para algumas das principais mudanças ocorridas no cenário religioso e historiográfico brasileiro. Os livros serão a representação de momentos em que a memória institucional das igrejas evangélicas passou por redefinições e questionamentos (sendo os livros importante peça legitimadora de posturas e reafirmação de valores institucionais), bem como revelam algumas das mudanças e, principalmente, permanências na historiografia brasileira. No caso dos livros de história eclesiástica denominacional, eles constituíram um tipo próprio de escrita que transita entre a tradição dos Institutos Históricos e Geográficos, agrega argumentos da tradição teológica do grupo; é marcada pelo amadorismo dos seus pesquisadores e do apego deles em relação ao seu objeto de estudo. No específico dos textos de Émile-G. Léonard relativos ao protestantismo brasileiro, eles serão representativos do primeiro historiador dos Annales a ter o Brasil como objeto de estudo; da influência francesa nos primórdios do departamento de História da USP; o momento de experimentação de novas metodologias, objetos e espaços, por parte dos Annales; e seus textos representação dos dilemas que o protestantismo francês atravessava no pós-guerra / This study aims to analyse Brazilian Protestant History books built from 1928 to 1982. Based on Michel de Certau’s theoretical reference related to the “historiographical operation”, we studied denominational history books written by three protestant groups: Baptist Church (Brazilian Baptist Convention), Methodist Church and Presbyterian Church (Presbyterian Church of Brazil and Independent Presbyterian Church); moreover, we assessed the first academic texts regarding to protestantism written by Émile-Guilhaume Léonard. We believe the writing and publication of these books point out some of the main changes occurred both in religious and historiographical Brazilian scenery. These books will be the representation of moments when the institutional memory from protestant churches went through redefinitions and questionings (in fact books played an important role as legitimating instruments for positions and reassurance of institutional values), as well as revealing some changes and, principally, permanencies in Brazilian historiography. In case of ecclesiastical denominational history books, they have their own type of writing that ride between the tradition of Historiographical and Geographical Institutes, setting up arguments from theological tradition of the group; it is characterized by researchers’ amateurism and their addiction to the object of study. In specific to Émile-G Léonard’s texts related to Brazilian protestantism, they are representatives of the first historian of the Annales to consider Brazil as an object of study; of the French influence at the beginning of the department of History in USP (University of São Paulo); of the moment related to experimentation of new methodologies, objects and spaces by Annales’; and of dilemmas that French Protestantism faced in the post-war period

This thesis interrogated the relationship between abolition and the evangelical revival in Britain through the life of John Newton. Newton, though not representative of every abolitionist, was a vital figure in the movement. His influence on Hannah More and William Wilberforce along with his contributions to the Parliamentary hearings made him a key aspect of its success. How he came to fulfill that role was a long and complex journey, both in terms of his religion and his understanding of slavery. He began his life under the spiritual direction of his pious, Dissenting mother, became an atheist by nineteen, and then an influential, evangelical minister in the Church of England in his later adulthood. In the midst of that journey, Newton was impressed, joined the crew of a slave ship, was himself enslaved, became a slave ship captain, and then, eventually, a fervent abolitionist. Though it was far from straightforward, Newton's evangelical Calvinistic theology seems to have driven him to ultimately condemn the slave trade. Understanding the relationship between Newton’s two conversions—to evangelical Christianity and abolitionism—gives modern readers’ insight into the intellectual roots of the abolitionist movement more broadly, the dynamics between Christianity and politics, as well as how individual moral choice can affect history.

This study looks at the responses of the Yorkshire Catholic gentry to the immense changes to their religious landscape in the early modem period, between 1536 and 1642. It examines how they continued to adhere to the Catholic religion, despite all attempts first to induce and then compel conformity and highlights the ways in which they managed to survive and prosper throughout the period, demonstrating that previously neglected groups such as women and younger sons had a crucial role to play in this process. The overwhelming theme to their actions was one of pragmatism, rather than the heroic and self-destructive behaviour that was much admired by earlier historians who wanted to identify martyrs to the Catholic cause. The areas that are to be examined reflect both public and private gentry activities. In the public sphere the Yorkshire gentry's part in the rebellions of the Tudor and Stuart eras are studied along with their rejection of plots. The importance of marriage as an early modem tool for building alliances and social advancement is acknowledged and the impact that a continuing adherence to Catholicism had on this is considered. The gentry and the church are examined through a study of the Catholic gentry's involvement with their local parishes, their reaction to the dissolution and their continuing adherence to monasticism, as shown through their devotion to English orders on the continent. To reflect the changes that were occurring in this period Catholic involvement in education, the law and medicine are also explored showing that the Catholic community was not isolated from the wider society. Lastly the role of Catholic women is given specific consideration in order both to redress the imbalance in previous studies and due to the crucial role that women played in the continuation of the Catholic community within Yorkshire.

This dissertation focuses on religious gatherings in communist Romania and the Soviet Union, 1943-1989. Church was one of the few opportunities for voluntary associational life and is invaluable for the study of power, ideology, and belonging in an everyday social setting. This project is based on archival documents and memoirs, uncovering how state officials and religious representatives struggled to establish religious practice that would be acceptable to all. Although ideologically atheist, state officials regarded some religious gatherings as acceptable and others unacceptable, but not due to utterances of beliefs or performance of traditional sacraments, but because of social aspects: how people related to one another, what kinds of people came, the settings of the gatherings, and affective characteristics like enthusiasm, engagement, and authenticity. Even though believers participated in religious gatherings for their own reasons, state officials policed them as contests for mobilization. This project compares the cases of the Romanian Orthodox Church and Reformed Church of the Transylvanian region of Romania and the Russian Orthodox Church and the Baptist Church in the Moscow region of the Soviet Union. Based on comparisons, the role of a Church's culture in shaping church-state relations becomes clear. Officials largely considered traditional Orthodox hierarchy and rituals as religiously unproblematic, but they underestimated the power of such features of Orthodoxy to endure and mobilize successive generations. The hierarchical nature of the Orthodox Churches did not preclude spirited negotiations over acceptable Orthodox religiosity, but non-conforming or innovating priests were marginalized relatively easily. Protestant Churches have had a more entrenched custom of decentralization in governance and Scriptural interpretation, factors which presented officials with difficulty in centralizing the management of such churches and which at times led to protracted interpersonal battles and inner-church divisions. One such case sparked the Romanian Revolution in 1989. Officials in Romania and the Soviet Union handled the problem of religion very similarly in defining the acceptable limits of religious activity in practice, but virulent attacks on religion in the Soviet Union prior to WWII made for a stronger lingering religious antagonism there after the War than in Romania, where Orthodoxy was at times incorporated into the state’s nationalist discourse.

The Progressive Era in America from 1870 to 1920 introduced unprecedented change in the way Americans lived, worked, and thought about themselves in relation to the rest of the world. New platforms of charitable benevolence, religious activism, and legislative reform were enacted to meet the changed demographic landscape initiated by waves of new immigration from Europe. The tenor of religious worship shifted in mainstream and evangelical churches to reflect not only new ways of response to these changes, but new ideas of women as authoritative leaders in secular and religious institutions. Charismatic evangelical women influenced by an era of change worked to establish autonomous ministries unbeholden to clergymen who declined to accept their scriptural authority to preach or occupy the pulpit. Women who identified within Holiness and Pentecostal traditions were no longer content to preach from street-corners or rented meeting rooms. Instead, women who considered themselves prophets and preachers established ministries that supported their initiatives of religious reform and advancement of women.