The Northwestern Shoshone Indians is the tribe of Indians that inhabited the territory north of the Great Salt Lake comprising the northern part of Utah and the Southern part of Idaho. The Indians have loose boundary lines, yet we can definitely state that this tribe occupied the territory from the Weber river on the South to the Snake river on the North: from Bear Lake and the Bear river on the East to Raft river and Goose creek on the West. Their confines would take in Weber, Rich, Box Elder, Cache, and part of Morgan, counties in Utah: and Bear Lake , Caribou, Cassia, Oneida, Franklin, Bonneville, parts of Power, Minidoka, Bingham, counties in Idaho.

To the Englishmen of the sixteenth century the structure of the universe seemed clear and logical. God had created and ordered it in such a way that everyone and everything had a specific, permanent place which carried with it appropriate duties and responsibilities. Primary among these requirements was obedience to one's betters, up the Chain of Being, to God. Unity demanded uniformity; obedience held the universe together. Within this context, the excommunication of Elizabeth Tudor in 1570 both redefined and intensified the strain between the crown and the various religious groups in the realm. Catholics had become traitors, or at least potential traitors, with the stroke of a papal pen.

This thesis attempts to trace the origins of the wandering preachers who appeared around 1100 in Europe. These were men who took it upon themselves to wander through towns am countryside, preaching a variety of messages wherever they from an audience. They are of interest in prefiguring St Francis' style, and in exemplifying the ramification of voluntary poverty styles which formed their context. They are also important for their central role in various movements of popular piety.

This thesis focuses on the reaction of the German bishops to the Reichskonkordat, which was negotiated between the Vatican and the German government from April 10, 1933 to September 10, 1933. The paper attempts to show that the views of the episcopate were their own and did not always correspond to those of the Vatican. While secondary sources offer an important supplement, the account relies mostly on published documents. In particular, the Catholic Church documents compiled from the Reichskonkordat negotiations and the correspondence of the German bishops during the year 1933 were used most extensively.

This thesis examines and evaluates F.C. Baur's philosophical and theological ideas as they relate to the writing of Church history and historical theology. The study is undertaken within the context of the problem of the relation between faith and history, which can be stated in more relevant categories for Church historiography as the problem of the relation between subject (faith) and object (history), and proposes that Baur's thought on this problem can be useful for the modern faith/history debate, and especially for the consideration of writing Church history.

The term, Elizabethan Settlement, when applied solely to the adoption of the Prayer Book in 1559 or the Thirty-nine Articles in 1563, is misleading. The final form of the Settlement was the result of a creative struggle which involved Elizabeth and her advisers, together with the bishops and the local populace. The bishops introduced the Settlement in their dioceses and began a process of change which involved the laity and the local clergy. Through the ensuing implementation process the ultimate form of religion in England was defined.

The historical record of the Orthodox Church's missionary efforts in North America and of the development of a viable local church administration is extremely scarce at best. No major scholarly work exists in English covering the historical development of any of the national Orthodox jurisdictions which followed the mass immigration of Arab, Greek, and Slavic Christians to the New World. More unfortunately, few scholarly records exist of local or regional church histories. In a very real sense, until these “grass roots” histories are gathered and recorded, no truly complete history can be written on Orthodox Christianity in North America. The researcher at tempting to compose such a "grass roots" religious or ethnic history, then, is confronted with two immediate problems: the total lack of any suitable secondary sources related to such local histories and hence, the lack of a suitable outline or structure to model. The first problem is easily surmounted by becoming familiar with local resources, especially church archives, libraries, local newspapers, historical societies; governmental and private agencies, and of course, the people who have lived the history. The researcher soon discovers how to balance oral interviews, which are sometimes factually vague, with primary documents, which often fail to communicate the human side of history. In short, the serious research of local religious or ethnic history will often discover a deluge, rather than an absence of sound primary data. How to organize this wave of information then becomes the chief problem. The author hopes that the structure of this history of Russian settlement and church life in Oregon offers a viable outline to follow. A general history of the early development of the Orthodox Church in America is presented as an introduction to give the reader a feeling for what led to the establishment of the Russian branch of the Orthodox Church in Oregon and of how it related to the growth patterns of the Orthodox Church throughout North America. The body of this is a chronological history of the Russian Orthodox Church and settlement in Oregon, with each chapter focusing on different stages of this historical development. A concluding chapter summarizes this history, compares it to the patterns of other local and national Orthodox groups, and offers “educated guesses" on the future of Orthodoxy in Oregon and America. Until such time as complete histories of the Orthodox Church in America are written, any comparisons between local and national developments must remain just that, "educated guesses" The Orthodox Faith arrived in Oregon in the 1880's with immigrants from Alaska, Europe, and the Middle East. Initially these groups worshiped together, in a Russian chapel in East Portland, following a pattern common to other Orthodox parishes in the American West. Soon, however, feelings of ethnic separation destroyed this initial catholicity and the Greeks (1907), Syrians (1934), and Ukrainians (c. 1959) established their own parishes away from Holy Trinity Russian Orthodox Chapel (1894-1927) and St. Nicholas Russian Orthodox Church (1927-1976). Other ethnic groups, such as the Serbs and Bulgarians, remained with the Russians, due to a lack of their own resources and sufficient numbers. St. Nicholas Church was increasingly Russified following small waves of new Russian immigrants in the 1920's·and 1950's. This Russification was another factor which drove away non-Russian Orthodox and discouraged converts. By the late 1960's, due to a lack of new immigrants and to the loss of old immigrants, St. Nicholas Church was slowly dying. The arrival in the 1970's of a new breed of energetic, Americanized priests literally resurrected the parish, which is now growing, Americanizing, and preparing to build a new church building in West Portland. Whether St. Nicholas Orthodox Church can meet the missionary challenge offered by a non-Orthodox population remains the challenge of the future facing the Pacific Northwest’s oldest Orthodox parish.

The name of Tomas Wharton Phillips, (1835-1912), occurs quite frequently in the history of the Disciples of Christ. Probably his family name is best known by its association with Phillips University, Enid, Oklahoma. There has also been a renewed interest in him through the recent completion of the "T.W. Phillips Memorial Library" in Nashville, Tennessee, now the headquarters of the Disciples of Christ Historical Society. This general interst generated into a special interst, when, during the lectures on the history of the Disciples of Christ, a remark was made to the effect that "there was a need for a more adequte understanding of the place of T.W. Phillips in the Brotherhood of Disciples of Christ." This promoted the undertaking of a study of this layman.

No description available.

On December 27, 1657, the men of Flushing, Long Island, signed a letter of protest addressed to the Governor-Director of New Netherlands. Though the law of the colony demanded otherwise, the men of Vlissengen pledged to accept all persons into their township, regardless of their religious persuasion. Their letter, called the Flushing Remonstrance, not only defied the laws of one of the most powerful, religious governors of the colonial age, it articulated a concept of religious freedom that extended beyond the principles of any other contemporary document. Given its unique place in early American colonial history, why have historians not devoted more research to the Flushing Remonstrance? The answer to that question had roots in suppositions widely accepted in the academic community. This thesis addresses and refutes these assumptions in full historical context.