Thesis (B.A. (Hons.))--University of Adelaide, Dept. of History, 1977.

Thesis (B.A.Hons.))-- Dept. of History, University of Adelaide, 1972.

Thesis (M.Ed. 1975) from the Dept. of Education, University of Adelaide.

Thesis (M.Ed.) -- University of Adelaide, Dept. of Education, 1973.

This thesis is an ethnographic account of contemporary religious practice among a Bantu agricultural people in Southern Tanzania, the majority of whom are affiliated to the Roman Catholic Church. It examines the dialectic between Christianity and what the Pogoro consider to be 'traditional' practice as resulting in a locally defined Catholicism and in the separation of formal, official Christianity from 'traditional practice'. The thesis looks at how the existence of an institutional religion, in this case Catholicism, defines some aspects of local practice as traditional in opposition to it, while, at the same time, elements of Christian practice have been adopted by the community in a non institutional way. The thesis describes Pogoro Christianity, the role of the Church and Pogoro perceptions of it and gives an account of that which they consider to belong to the realm of 'tradition'. Traditional practice is not in actuality unchanging, but any changes in traditional practice must be legitimated by the authority of the dead and the spirits. The first part of the thesis provides the historical and geographical background. This is followed by a chapter on the Catholic Church in the area and official Catholic practice. Local Catholic practice and perceptions of the church and Christianity are described and accounted for. The next section looks at what is constituted as belonging to the realm of 'tradition'. The core chapters in this section describe girls puberty rites, funerals and the relationship with the dead. It is here that Catholic practice enters the realm of 'tradition'. A chapter examines the place of witchcraft eradication movements among the Pogoro, and in East and central Africa, to demonstrate how 'tradition' can and does change, and to provide a contrast with the position of Christianity among the Pogoro. This is dealt with in the final chapter in which I argue that there are limits on the 'traditionalisation' of Christianity among the Pogoro, and in other similar societies, and that these limits are to some extent a function of the institutional nature of Christianity.

From 1924 to 1929 the Roman Catholic Church and the Mexican State engaged in the crucial stage of a long-time struggle to determine whether the former would be independent of or subordinate to the latter. This thesis analyzes Church-State relations during this five year period and stresses the activities of President Plutarco Elías Calles, the Roman Catholic hierarchy, and more fanatic Mexican Catholics.

This study is concerned with the struggle between the Roman Catholic Church and the Mexican government following the Revolution of 1910 to 1920. The purpose is to investigate and evaluate both the role of the Church in the politics, economy, and society of Mexico in the post-Revolutionary era and the efforts of the liberal governments of Alvaro Obregón, Plutarco Calles, and others to diminish that role.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of this dissertation is to examine the relationship between the universal Gospel of Christ and modern nationalism, as seen in the history of four churches in the Philippines. The Philippines provides a significant setting for studying this relationship because of two factors. In the first place, nationalism has had a long and vigorous influence upon the Philippines, having for nearly a century helped shape the life of the nation, not only politically but religiously as well. Secondly, the Philippine churches--Roman Catholic, Independent Catholic, United Church of Christ, and Methodist--have each responded differently to nationalism. Thus, in one nation, a variety of responses by Christian churches to nationalism can be observed and evaluated. The method of the dissertation is twofold. First, it is theological and philosophical, through which five norms are proposed as a means of evaluating the relationship between the Christian faith and modern nationalism. These norms are arrived at in the light of contemporary ecumenical documents, especially those dealing with modern mission theory. They also grow out of the discipline of soctal ethics, in addition to the writer's experience as a missionary in the Philippines. Secondly, the dissertation is historical in method, Case studies of four churches are made in which is traced their development as they have each responded to, and been affected by, Philippine nationalism. The Roman Catholic Church brought Christianity to the Philippines at the beginning of Spanish colonial rule in the sixteenth century. Although the early missionaries enriched the islands by introducing many cultural and religious contributions, by the nineteenth century the Church had largely become a force of exploitation and oppression in the archipelago. Just as the government resisted demands for political reform and steps toward independence, so the religious orders--the real focus of power of the Church in the islands--opposed not only national independence but also resisted the development of an indigenous clergy. When the Philippine Revolution came, it was directed against the Church as well as the state. Much of the conflict between Philippine nationalism and Roman Catholicism has continued into the twentieth century due to the large degree of foreign missionary domination in the Church. The opposition of Roman Catholicism to Philippine nationalism resulted in the formation of the Philippine Independent Church in 1902 by Filipinos who wanted a Church led by Filipinos and responsive to Philippine nationalism. Hindered by poverty, lack of churches, and a shortage of trained priests, the Independent Church failed to grow beyond the two million who initially joined its ranks. Until recent years, it was motivated largely by nationalistic impulses and sought to develop a uniquely Filipino Christianity. The two largest Philippine Protestant churches--the United Church of Christ and the Methodist Church--have both had policies that were in harmony with the objective of Philippine nationalism for self-determination in the religious institutions of the country. At the same time they have not been narrowly bound by nationalistic policies. The United Church of Christ is completely independent in government and policies. Philippine Methodism, however, is organically related to American Methodism. This relationship in Methodism has caused some conflict with Philippine nationalism. An evaluation of the history of each church by use of the five norms substantiates four principal hypotheses: 1) Roman Catholicism has made a generally negative response to Philippine nationalism; 2) until recently, nationalism was the directive force in the Philippine Independent Church; 3) the Protestant churches have made a generally balanced response to Philippine nationalism; and 4) the positive response of Methodism to Philippine nationalism has been partially modified by its lack of autonomy. Further conclusions follow from these hypotheses. / 2031-01-01

The purpose of this thesis is to re-evaluate the evidence of Marian images in Rome in late antiquity. It argues that centuries of misreading the iconography of Paleo-Christian art has produced unreliable evidence of an early Marian cult in the Roman Church. Surviving examples of images previously identified as Mary are compared with other forms of representation and personification alongside goddess images from around the Roman world. The conflicts present within the emergent Roman Church and the influence they may have had on the developing artistic traditions are re-considered, with particular emphasis on the iconography of the ‘Adoration of the Magi’. Powerful female figures such as martyr saints and widows are presented as more popular models of early Christian womanhood. In particular virgin martyrs, the eroticisation of whose cult with its sado-masochistic tendencies, catered for a Roman society still deeply influenced by its appetite for violent games and sports. The thesis also examines images identified as Mary, but much more probably originally intended as ecclesia and explores the role of Christ as the bridegroom to ecclesia, the martyrs and the consecrated virgins. It goes on to argue that the growing issue of anti-Judaism in the emergent Roman Church had a particular effect on how Mary was perceived by church leaders.

This study is designed primarily to show the important influences which shaped John Henry Newman's religious beliefs and his ultimate conversion to the Roman Catholic Church.