Thesis (Ph. D.)--Westminster Theological Seminary, Philadelphia, 2000. / Typescript. Includes abstract. Includes vita. Appendix contains the full text of the four works analyzed, with added cross-references. Hypertext to be published on web site of Quaker Heritage Press. Includes bibliographical references (leaves 379-389).

Thesis (Ph.D.)--York University, 2004. Graduate Programme in Women's Studies. / Typescript. Includes bibliographical references (leaves253-272). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNR11560

abstract: This dissertation explores the claims, put forth by William Bradford in his journal Of Plimoth Plantation, that persecution was the primary motivation for removal from England to Holland by the Scrooby Puritans in 1608, and challenges the historiographical acceptance of those claims. The dissertation examines monarchical, ecclesiastical and historical records from 1590-1620 to determine if there was any evidence to support Bradford’s claims of persecution. Finding scant evidence of physical persecution at the hands of royal, civil, or ecclesiastical authorities, the dissertation turns to the socioeconomic factors which may have contributed to the Scrooby Puritans decision to leave England and take up residence in Holland for twelve years. Finding no significant socioeconomic push factors, attention is then turned to the theological underpinnings of the group to determine if theology may have driven their persecution narrative. It concludes that the Scrooby Puritans may not have been fleeing from authorities trying to confine them for their religious beliefs, but from the corruption of their very souls, had they remained in England and under the theological influences of the Church of England. / Dissertation/Thesis / Doctoral Dissertation History 2015

The Central figure in this thesis is William Gurnall M.A. (Cambridge) who lived from 1616 to 1679. He was the Rector of the Lavenham Parish church for 35 years, 1644/45-1679. He was one of the few Puritans who remained in the Established Church after the 1662 Act of Uniformity had been promulgated. His 'The Christian in Complete Armour' is one of the greatest practical-pastoral works to come from the pen of any Puritan. It is firmly based on Calvinistic theological principles. While holding common beliefs in many areas, Gurnall nevertheless was at odds with his fellow Puritans over certain crucial issues that directly affected his attitude to the Puritan revolution. His analysis of the person, being, nature, wiles, strategies and weapons of the Christian's great enemy and description of the Christian's resources such as the role of the shield of faith in its multiple uses, which constitute an important contribution to pastoral theory and practice are shown to arise out of Gurnall's theological stance, his own personal history, the history of East Anglia and of Lavenham in particular; his reflections on the 'Days of Great Confusions' and his deep concern for the breakdown in orderly society and the decline of genuine piety in the church. Basically we will concentrate on three issues: First. The real nature and locus of the Christian's spiritual warfare. Second. -- The means used for his investigation, namely, an examination of the person, power, methods and wiles of the Christian's great enemy and the vital role of the shield of faith. -- Third. His conclusions.

This thesis examines the cultural context of opera in Boston between the years 1620 to 2010. Specifically, I look at how the Boston Opera Company was founded, its existence, and its ultimate demise. The rise of opera in colonial Boston is also explored and especially how the immigration in the late nineteenth and early twentieth centuries influenced the city. Around this time of changing demographics Eben D. Jordan, Jr., of Jordan Marsh Co. decided to build an opera house for the city of Boston. The effects that Puritanism had on music and the culture of Boston during its early years are also explored. Then Boston musical independence is catalogued about how it relates to the unique form of music that did form during this time, starting with the First New England School. During the mid to late nineteenth century massive immigration took place that changed this country, especially Boston. The modern United States was formed during this time, including its music. Boston, starting in the 1830’s had numerous societies and schools disseminating music to the populace. This in turn led to the creation of the Boston Opera Company in 1908. The Boston Opera Company was founded by Eben D. Jordan of Jordan Marsh Co. He decided that the city of Boston needed a proper opera company, so he paid for the construction of the house and operation. Unfortunately, the populace soon lost interest and the company made in ill-fated trip to Paris in 1914. This trip, coupled with the start of WWI, forced the company to declare bankruptcy in 1915. There are definite cultural considerations as to why the opera company was unable to make itself part of the fabric of the city, like the Metropolitan Opera in New York. The Boston Symphony Orchestra is very much a part of the city and there is no reason why opera should not be with that part either. Boston has a very large metropolitan area and with the proper guidance and determination, opera could be supported here year round. A new house would have to be built, since the original opera house was torn down in 1958. With the proper determination, however, it could be done for permanent opera in the city.

Substantial comparative analyses of Puritanism and Mormonism are lacking in historical scholarship, despite noted similarities between the two religions. This study helps to fill that void by comparing the Puritan and Mormon proselytization efforts among the Indians that occurred at the respective sites of Massachusetts Bay Colony and the Southern Indian Mission. In my examination of the missionization attempts that took place at these two locations, I analyze a common motive and method of the two denominations for attempting to Christianize the Indians. The Puritan and Mormon missionaries proselytizing in Massachusetts Bay Colony and the Southern Indian Mission shared an identical motive for seeking to convert the Indians to Christianity. The missionaries' conviction that the regional natives were descendants of the House of Israel prompted them to proselytize among the Indians, as they understood that the conversion of the House of Israel constituted one of the important events to precede the prophesied return of Christ to the earth. The Puritans and Mormons engaged in and overseeing the missionary endeavors of the two locales under study likewise shared several parallel conversion methods. One such method consisted of utilizing one of the largest resources available to the two religions: their constituents. The Puritans and Mormons each implemented the association and example of their missionaries and congregational members as a primary method of conversion. Moreover, they applied that technique in a corresponding manner.

No description available.

Thesis (M.A.)--Miami University, Dept. of History, 2008. / Title from first page of PDF document. Includes bibliographical references (p. 42-46).

No description available.

No description available.