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OhioLINK Electronic Theses and Dissertations Center

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Works: 14,429 works in 14,466 publications in 1 language and 14,928 library holdings
Genres: Criticism, interpretation, etc  Academic theses  History  Songs and music  Poetry 
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Most widely held works by OhioLINK Electronic Theses and Dissertations Center
Corrosive subjectifications : theorizing radical politics of art education in the intersection of Jacques Ranciere and Giorgio Agamben by Juuso Ville Tervo( )

1 edition published in 2014 in English and held by 10 WorldCat member libraries worldwide

This dissertation is a philosophical inquiry on the possibilities and limitations for radical political theorization in art education. By conducting an analytical reading of passages of the existing art education research that concerns the social and political role of art education in the United States, I construct a critique of the current strategies of politicization and propose an ontological shift in a political imagination; a shift that denotes a radicalization of political theory
Other peoples' rituals: Tannaitic portrayals of Graeco-Roman ritual by Avram Richard Shannon( )

1 edition published in 2015 in English and held by 10 WorldCat member libraries worldwide

This dissertation looks at the ways in which the Tannaitic Sages portrayed and discussed non-Jewish ritual. Although this has been traditionally characterized as "idolatry," this dissertation argues that that is not a category which would have been applied by the Sages of the Mishnah, Tosefta and the Tannaitic Midrashim. In fact, the Sages did not consider worship of avodah zarah, as it is called in this text, as something which was wholly different from their own ritual. The Tannaitic Sages conceived of non-Jewish ritual and Jewish ritual to be part of a single category of ritual. This category ultimately derived from the ritual practices of the Jerusalem Temple, which meant that rituals which were performed outside of that context were sacrilege and an affront to the God of Israel. It was precisely the similarities, rather than the differences, between Jewish and non-Jewish ritual which gave the Tannaitic Sages pause. These similarities, however, also gave the Sages tools for controlling non-Jewish ritual. They did this through a quest for plausible contexts for non-Jewish ritual behavior. Through establishing these contexts, the Tannaitic Sages are able to control what does and does not qualify as the worship of avodah zarah
Exploratory factor analysis of the spiritual wellness inventory by Chivonna Y Childs( )

1 edition published in 2014 in English and held by 10 WorldCat member libraries worldwide

Abstract: The relationship between psychology and spirituality has been tenuous. Psychology distanced itself from spirituality, which could not be empirically tested, in order to establish itself as a viable science. As psychology sought this endeavor, a renewed interest in spirituality and therapy arose resulting in numerous studies exploring the effects of religion and spirituality concluding that religion and/or spirituality may provide a protective psychological factor which enhances coping skills (Johnstone et al.,2008).There has been a renewed interest regarding spirituality and therapists have realized the importance of identifying a client's spiritual outlook or lack thereof in care planning and treatment of clients (Stanard et al., 2000). In order to appropriately address spirituality, assessments are helpful forinformation gathering about clients. To date there are a number of assessments claiming to assess spirituality that show acceptable validity and reliability (Slater et al., 2001;Young et al., 2009). However, a majority of these assessments focus on one of the largest religious groups in the United States, Christians (Hill & Pargament, 2003); thereby eliminating individuals with non-Christian spiritual or religious identities. Spiritual assessments should take into account cultural diversity to assess spiritual wellness; as the world becomes more diverse professionals are called to be cognizant of its importance. The Spiritual Wellness Inventory (Ingersoll, 1995) was proposed to take intoaccount cultural diversity with the goal of assessing spirituality across all cultural domains. The SWI also purposes to address many limitations of previous assessments;however, its reliability and validity have not been studied. This quantitative study tested the reliability and validity of the SWI. This study surveyed roughly 500 respondents using Survey Monkey via email with three spiritual assessments - The Spiritual Wellbeing Scale (Paloutzian & Ellison, 1982), The Spiritual Assessment Inventory (Hall & Edwards, 1996) and The Spiritual Wellness Inventory (Ingersoll, 1995). Data was collected and analyzed to determine if the SWI is a reliable and valid indicator of spiritual wellbeing across cultures. The findings suggest that the original 10 factor groupings of the SWI do not provide a valid or reliable assessment of spirituality amongst diverse religious and spiritual cultures. Therefore a shift was made to restructure the SWI and findings suggest that the newly restructured SWI is a reliable measure of spirituality amongst diverse religious and/or spiritual cultures
Resistance rooms sound and sociability in the East German church by Alison Marie Furlong( )

1 edition published in 2015 in English and held by 10 WorldCat member libraries worldwide

In 1980s Berlin, churches held a special position: while much social and political discussion was forbidden in public, pressing issues could be addressed openly within the church's walls. A March 1978 meeting between Bishop Albrecht Schonherr and Head of State Erich Honecker led to a tentative rapprochement: in exchange for official political neutrality, people in church spaces were allowed to express themselves freely, and religious content could not be forbidden. Using this new autonomy, churches emerged as sites in which multiple ideologies could be engaged simultaneously, public zones established within private spaces. In doing so, they entered into a decades-long debate over ideas of publicity, privacy, and how a church should sound
A semiological analysis of Contemporary Christian Music (CCM) as heard on 95.5 WFHM-FM Cleveland, Ohio "The Fish" radio station (July 2001 to July 2006) by Alexandra A Vago( )

1 edition published in 2011 in English and held by 10 WorldCat member libraries worldwide

Contemporary Christian Music (CCM) became accessible to a wider audience in Northeastern Ohio through the appropriation of 95.5 FM, the locally owned and operated all-classical music radio station in Cleveland, Ohio. CCM established its local presence on July 3, 2001 with the first morning show program broadcast on 95.5 WFHM-FM "The Fish" radio station. This dissertation posits that CCM text as heard on 95.5 "The Fish" functions as a didactic tool for sanctification, which is a process that frees one from sin. It is argued that CCM text uses popular music styles and song forms to convey the message of sanctification by reflecting the process as a lifelong journey and demonstrating the essential dyadic relationship between God and humankind
Information culture and belief formation in religious congregations by Darin Freeburg( )

1 edition published in 2013 in English and held by 10 WorldCat member libraries worldwide

This qualitative study investigated the information culture and beliefs within two United Church of Christ congregations in Northeast Ohio. One congregation was Open and Affirming (ONA), and one congregation was not. ONA refers to a congregation's decision to be listed as a place where LGBT individuals--in particular--are welcomed and accepted. Using a purposive sampling technique, 8 focus groups of 4-8 participants each were asked to discuss content derived from three research question areas: participant beliefs, information that participants used to inform these beliefs, and how this information was used. Analysis found that both congregations espoused the superiority of their beliefs about inclusivity, thus creating a paradox whereby their inclusivity involved excluding beliefs of exclusion. Because the ONA congregation preferred a personal expression of belief, they were more comfortable with the potential divisions caused by this paradox than the non-ONA congregation, which preferred a communal expression of belief. Analysis also found that most participants relied heavily and placed great authority in information from internal sources, e.g., prayer, meditation, and emotion. The ONA congregation reflected the presence of more unique information, indicating that they approached the Bible and other common religious information critically and with more freedom to come to different conclusions than fundamentalists and biblical literalists. Despite these differences in belief expression and information type, the analysis found that both groups showed evidence of Chatman's Small Worlds theory. First, participants showed evidence of unmet information needs. Many lacked confidence in the ability to articulate personal beliefs. Second, participants noted the presence of long-term attendees who determined the relevancy of incoming information. Finally, participants tended to guard against disclosing information about personal problems to other congregants, preferring to anonymously seek out answers. The research highlights the social nature of belief formation and the impact of religious tradition, pastoral sermons, and external information on these beliefs. It contains important implications for pluralistic communication and the social nature of organizational legitimization. It extends the literature on belief formation and information science by developing mid-range theories about the processes by which individuals in religious communities use information to form beliefs
Mireuksa, a Baekje period temple of the future Buddha Maitreya by Hyejeong Choi( )

1 edition published in 2015 in English and held by 10 WorldCat member libraries worldwide

The comprehensive exploration of the Mireuksa temple plan within the East Asian temple construction tradition has shown that the temple design of the Mireuksa is derived from the "one pagoda, one image hall" plan, namely the Yongningsi plan in China, the Baekje plan in Korea, and the Shitennoji plan in Japan. The temple's three separate sections recall a general concept found in Chinese cave temples built with the "multiple shrine, but single" concept design during the Northern and Southern dynasties, e.g., the Dunhuang Mogao Caves 272 and 275, the Tanyao Five Caves, the Yungang Caves 9 and 10, and the Three Binyang Caves at Longmen. But, the parallel tripling of pagodas and image halls in the Mireuksa was, so far as is known, an innovative Baekje design uniquely suited to Maitreya's methodologies. Although no direct evidence exists for the Buddhist images of the Mireuksa, we can assume the temple's possible iconography from the physical evidences at the site, the literary sources, and the context of the Maitreya practices in East Asia. The Mireuksa reified the three teaching assemblies of the Buddha Maitreya at the time of Ketumati, which can be seen in several early Chinese examples. From the survey of Buddha Maitreya in East Asia, we can reiterate the well known assumption that the practice of Maitreya had arrived in China from Gandhara and associated regions and moved to Korea and on to Japan as one of the most important forms of Buddhism of the period. It was left to King Mu of the Baekje to build the largest and most elaborate Maitreya temple in all of East Asia
Honor and caritas : Bartolomé de las Casas, soldiers of fortune, and the conquest of the Americas by Damian Costello( )

1 edition published in 2013 in English and held by 9 WorldCat member libraries worldwide

This dissertation - a postcolonial re-examination of Bartolome de las Casas, the 16th century Spanish priest often called "The Protector of the Indians" - is a conversation between three primary components: a biography of Las Casas, an interdisciplinary history of the conquest of the Americas and early Latin America, and an analysis of the Spanish debate over the morality of Spanish colonialism. The work adds two new theses to the scholarship of Las Casas: a reassessment of the process of Spanish expansion and the nature of Las Casas's opposition to it. The first thesis challenges the dominant paradigm of 16th century Spanish colonialism, which tends to explain conquest as the result of perceived religious and racial difference; that is, Spanish conquistadors turned to military force as a means of imposing Spanish civilization and Christianity on heathen Indians. In contrast, this work emphasizes the continuity of the conquest of the Americas with longstanding internal conflict over limited Iberian resources, particularly the century and a half crisis preceding 1492. Iberian warriors fought each other and the crown for control over feudal offices, tribute paying peasants, and prestigious titles. This civil conflict spilled over into the Americas as de-centralized entrepreneurial groups of Spaniards exercised similar military techniques for the same goals - economic and social power - with rather limited religious concerns. Theological rational and crusading zeal did not drive the conquest; rather, they are better seen as a gradual accretion to an already occurring process. Theological support for the conquest, exemplified by Juan Gines de Sepulveda, developed in response to the opposition of Las Casas and the Dominicans.The second thesis pertains to the opposition of Las Casas and the Dominicans. Traditionally, most commentators see opposition as a stage in intellectual history foreshadowing the coming modern idea of toleration, a perspective that is not entirely incorrect. This dissertation, however, argues that opposition should be seen primarily as an innovative reformulation of traditional Catholic theology. The Dominicans, a reformed order with an intense ascetical and liturgical life, opposed conquest on theological grounds - based on the supernatural virtue of caritas - and enforced it with ecclesial discipline. The thought and practices of Las Casas and the Dominicans stemmed from old world precedents of ecclesial opposition to internal aristocratic violence, exemplified by the Peace of God movement of the 11th century and St. Ignatius of Loyola of the 16th. Thus, opposition is best seen as an extension of traditional mendicant life and theological ferment into unprecedented terrain. In the end, this work has two intended conclusions. On the one hand, the conquest - often seen as an act of irrational barbarism - becomes more intelligible. The conquistadors, much like foreign predators released into an environment unaccustomed to their techniques of predation, devastate natives through what is their natural behavior. On the other, Las Casas and the Dominicans become more radical in their denial of what is a rather natural, if exceptionally tragic process of expansion. It is their quixotic faith that helped birth our ambivalence to conquest and servitude
Deconstructing Eve : a critical feminist analysis of mid-level female administrators in conservative evangelical universities by Jennifer Lynn Castellani( )

1 edition published in 2016 in English and held by 9 WorldCat member libraries worldwide

Research demonstrates that female staff in conservative, Christian colleges experience gender discrimination in a variety of forms, and this oppression is often because evangelical theology dictates women are ontologically second class citizens. This qualitative critical feminist dissertation specifically focuses on the gendered experiences of female mid-level administrators in evangelical academia. Interviews and participant reflective exercises were used to collect data, and findings demonstrate gender inequality exists within Christian academia. Female mid-level supervisors reported difficulty balancing home and work responsibilities, pay disparity, thwarted promotional opportunities, and covert and overt discrimination. Recommended strategies to address gender inequality include leadership development programs, mentoring, advocacy for balanced hiring and salaries, gender equity task forces, climate surveys, and internal and external coalitions
"Serviam" : a historical case study of leadership in transition in urban catholic schools in northeast Ohio by Sarah M West( )

1 edition published in 2016 in English and held by 8 WorldCat member libraries worldwide

The purpose of this historical case study was to explore, through the lens of knowledge transfer, answers to the following two questions: how did the Sister-educators from one community in Northeast Ohio prepare themselves for leadership, and when it became clear that the future of their urban school depended on transitioning to lay leadership, how did Sister-principals prepare their religious communities and their school communities for that change. This qualitative study focuses on six members of one active, engaged, service-based community which has supported schools Northeast Ohio for over a century. The research revealed that a successful Sister-to-laity leadership transition will have its foundation in charismatic love, encourage faith-filled mentoring of faculty and students, honor the mission of the founding community, and support an overarching leadership culture of magnanimity to all stakeholders. This model can be employed in other educational and nonprofit settings where non-hierarchical servant leadership would be an effective approach
Salome : reviving the Dark Lady by Alanna Marie Gibson( )

1 edition published in 2014 in English and held by 8 WorldCat member libraries worldwide

Salome: Reviving the Dark Lady is a rationale for an impending interdisciplinary reimagining of the literary Dark Lady for the early twenty-first century. The work comprises of poetry, dance, and film. This thesis recounts the history of beauty in the Early Modern Period and discusses the historical context of the Dark Lady to provide a frame for the journey of marginalized archetype into the twenty-first century.The choreopoem itself is built upon Salome, the character from Elizabeth Cary's 1613 closet drama "The Tragedy of Mariam Fair Queen of Jewry." The choreopoem contains transliterated soliloquies of the princess interspersed through original poems and prose inspired by works of spoken-word artist Andrea Gibson, twentieth-century Afro-Scandinavian author Nella Larsen, and various literary and cultural critics
American Literature's Secular Faith by Ray Horton( Book )

1 edition published in 2017 in English and held by 8 WorldCat member libraries worldwide

This dissertation argues for a new way to characterize the relationship between religious discourse and aesthetic attention in twentieth century American literature. The study of religion and literature has been dominated by two theses: on one hand, critics since Matthew Arnold have advanced a secularization thesis where art serves as a surrogate for religion; on the other hand, recent postsecular critics study how literature encodes religious convictions. In this study, I demonstrate that an important strain of twentieth century writing requires a third approach, showing how writers achieve the artistic goal of vivifying quotidian experience by incorporating faith as a formal element. For example, in Marilynne Robinson's fiction, we might ask why novels committed to a Calvinist belief in immortality are simultaneously enamored with material experiences and ephemeral images. Why does faith in eternity compel the narrator of Gilead to attend to the surfaces of ordinary objects, such as a cascade of bubbles that floats past his window while he contemplates his incipient mortality? I argue that Robinson is one of many writers for whom the background of religious conviction activates an aesthetic process that renders the finite as uniquely worthy of attention. For these writers, a robust engagement with religion makes the secular newly visible. Writers as diverse as Robinson, Mark Twain, Willa Cather, James Baldwin, and Don DeLillo elicit new modes of aesthetic attention as they engage religious discourse. If modernist aesthetics are thought to be predicated upon finitude, as in Wallace Stevens's famous assertion that "death is the mother of beauty," then this tradition of American writers revises this premise, making the mundane newly visible by grappling with religious ideas. Where American literary history is traditionally conceived as a history of secularization, or as an archive of religious ideas that resist secularity, this study shows how religion's persistence over the past century has served to instigate aesthetic attention to the ordinary
The Hanbali and Wahhabi schools of thought as observed through the case of Ziyarah by Cameron Zargar( )

1 edition published in 2014 in English and held by 8 WorldCat member libraries worldwide

The Hanbali madhhab (school of jurisprudence) underwent great changes due to the influence of two major scholars who challenged the system of taqlid (adhering to the views of a certain scholar or school of thought), Ahmad Taqi al-din Ibn Taymiyyah (d. 1327/8 C.E.) and Muhammad Ibn `Abdi'l-Wahhab (d. 1791/2 C.E.). Both would emphasize a return to the Qur'an and sunnah (the words and deeds, or, exemplary model) of the Prophet of Islam in the form of an anti-madhhab stance that can clearly be observed in rulings that pertain to ziyarah (visiting graves). However, despite his opposition to taqlid, Ibn `Abdi'l-Wahhab was clearly influenced by the opinions of Ibn Taymiyyah. Similarly, Ibn `Abdi'l-Wahhab's views would be echoed by later jurists who came to be known as the "Wahhabis." In this way, one might argue that initial opposition to taqlid ultimately led to further taqlid and what can be classified as a new madhhab. In order to demonstrate the changing views concerning ziyarah in the Hanbali madhhab, I will examine the major works of Hanbali jurists before and after Ibn Taymiyyah. It will be shown that matters that Wahhabi jurists consider to be prohibited (such as kissing or wiping the graves of righteous figures) or even heretical (like seeking forgiveness or intercession from the deceased) were not viewed as such before Ibn Taymiyyah. Rather, Ibn Taymiyyah's views gradually gained legitimacy in the Hanbali madhhab until they were formally propagated by Ibn `Abdi'l-Wahhab and the Saudi state. But Ibn `Abdi'l-Wahhab caused a further break in the Hanbali madhhab due to his opinion that a large number of Muslims had apostatized. His views gained legitimacy by means of their implementation in Arabia. What would eventually emerge was a group of scholars who employed the same methodologies and proofs as Ibn Taymiyyah and Ibn `Abdi'l-Wahhab while simultaneously insisting that they were not a new madhhab, but rather, the true followers of the path of the earliest generations of Muslims, or, the salaf. In the following pages, I will address the opinions concerning ziyarah of Hanbalis and Wahhabis and ask whether the trends observed necessitate that Wahhabism be classified as a new madhhab
Evangelicals, inerrancy, and the quest for certainty : making sense of our battles for the Bible by Jason A Hentschel( )

1 edition published in 2015 in English and held by 8 WorldCat member libraries worldwide

This dissertation seeks to understand and evaluate the hermeneutical logic and apologetic mentality behind American evangelicalism's appeal to biblical inerrancy during its twentieth- and twenty-first-century battles for the Bible. In nuanced agreement with Christian Smith's charge that evangelicalism's pervasive interpretive pluralism renders appeals to biblical inerrancy meaningless, I argue that what drives the perpetuation of such appeals is a fundamental desire for epistemic certainty in the face of what is perceived to be a devastating subjectivism. This is a certainty said to be obtained and maintained by an oversimplified conception of sola scriptura and a biblical hermeneutic replete with modernistic assumptions about textual objectivity and the effects of history and tradition upon interpretation. After attending to the intersection of the hermeneutical theory of Hans-Georg Gadamer with those of high-profile evangelicals James Packer and Clark Pinnock, I propose the adoption of a more community-centered conception of biblical authority alongside a rehabilitation of faith as trust in God's own faithfulness
A 'Vast practical embarrassment': John W. Nevin, the Mercersburg theology, and the Church question by Andrew Donald Black( )

1 edition published in 2013 in English and held by 8 WorldCat member libraries worldwide

John W. Nevin was the driving force behind the Mercersburg Theology, which Sydney Ahlstrom's A Religious History of the American People notably described as "the outstanding example of the Catholic tendency in American Protestantism." The Mercersburg Theology took its name from the Pennsylvania village where Nevin taught at the seminary of the German Reformed Church from 1840 to 1851. This dissertation examines the Mercersburg Theology as Nevin's attempt to address what he perceived to be a crisis of epochal proportions. Throughout Nevin's Mercersburg writings one finds references to the "church question" as the all-encompassing problem of the day. For Nevin, the church question was not merely an attempt to assess the rival doctrinal claims of competing denominations. Rather, he urged his contemporaries to consider that the conditions for the possibility of fully Christian existence simply did not exist within the strictures of mainstream American Christianity. In short, the critical thrust of the Mercersburg Theology was to convict antebellum American Protestantism that it suffered from a lack of catholicity. In the early 1850s, after nearly a decade of prolific, creative, and controversial scholarship, Nevin resigned his professional posts, giving rise to rumors that he would soon become a Roman Catholic. In the end, he did not convert, but Nevin -- and the Mercersburg Theology itself, with its grand hopes for an Evangelical Catholic church of the future -- had clearly reached an impasse. In this contextual, diachronic reading of Nevin's classic Mercersburg writings, I argue that the Mercersburg Theology is most instructive for contemporary reflection on the ongoing Catholic tendency in American Protestantism more generally precisely at the point at which Nevin tried-and failed-to resolve the church question to his own satisfaction. I contend that there is a correlation between Nevin's inability to bring the church question to a resolution and his equally inconclusive consideration, during these same years, of the classic scholastic inquiry into the motive for the Incarnation. This is a crucial link, since Nevin insisted upon a determinant relationship between the church question and the "Christ question" (i.e., Christology). Since he refrained from settling the question of whether God would have entered human history had humanity never sinned, Nevin seems to have acknowledged that insufficiently disciplined Christological speculation threatens to reduce the ultimate mystery at the heart of Christian faith. In the same way, his failure to resolve the church question suggests that Nevin ultimately believed that to provide a clear and distinct account of "historical development" (or its absence), upon which the Reformation, and the far-reaching effects variously attributed to it, can be justified as necessary (or, conversely, categorically dismissed) remove the Incarnation from what he insisted was its rightful place as the cardinal fact of history. The unfinished character of Nevin's quest serves as a kind of parable for the "Catholic tendency in American Protestantism," which indicates why the church question continues to be raised, and suggests why its resolution continues to remain elusive
"My People, What Have I Done to You?": The Good Friday Popule meus Verses in Chant and Exegesis, c. 380-880 by Armin Karim( Book )

1 edition published in 2014 in English and held by 8 WorldCat member libraries worldwide

The Roman Catholic Good Friday liturgy includes a series of chants known today as the Improperia ("Reproaches") beginning with the following text: Popule meus, quid feci tibi? aut in quo contristavi te? responde mihi. Quia eduxi te de terra Egypti, parasti crucem Salvatori tuo ("My people, what have I done to you, or in what have I grieved you? Answer me. Because I led you out of the land of Egypt, you prepared a cross for your Savior"). The earliest witness to the chants is a Carolingian liturgical book from around 880, but it is agreed among scholars that their history extends back farther than this. Employing comparative analysis of Biblical exegesis, chant texts, and chant melodies, this study suggests that the initial chant verse, Micah 6:3-4a plus a Christianizing addendum ("My people ... you prepared ... "), originated in northwestern Italy between the end of the 4th century and the end of the 7th century and carried associations of the Last Judgment, the Passion, and Christian works, penitence, and forgiveness. Although previous scholarship has sometimes pointed to the Reproaches as a key text of Christian anti-Jewish history, it is clear that the initial three verses, the Popule meus verses, originally held allegorical rather than literal meanings. The fact that there are several preserved Popule meus chants across various liturgical repertoires and, moreover, several sets of Popule meus verses in a smaller subset of these repertoires--in northern Italy, southern France, and the Spanish March--bespeaks the pre-Carolingian origins of the Popule meus verses and raises the question of why the verses appear in the Carolingian liturgy when they do. This study proposes that the Popule meus verses were incorporated into the Carolingian liturgy at the Abbey of Saint-Denis under the abbacy of Charles the Bald (867-77). In the Adoration of the Cross ceremony adopted from Rome, paired with the Greek Trisagion, and carrying Gallican melody and meaning, the Carolingian Popule meus verses would have been an ecumenical declaration, as they spread, of the expediency of the crucified Christ and a penitent people, even in the face of impending political disintegration
A Preliminary Analysis of the Process of Spiritual Jihad Among U.S. Muslims by Seyma Nur Saritoprak( Book )

1 edition published in 2017 in English and held by 8 WorldCat member libraries worldwide

Despite the positive outcomes associated with religion and spirituality (r/s), religion and spirituality can also be sources of struggle. Several studies have found such r/s struggles to be linked with greater levels of distress, while others have found them to be associated with growth-related outcomes. The author proposes that growth from struggles is a prominent experience in Islamic spirituality, referred to as spiritual jihad. The main hypothesis of this work was that incorporating a spiritual jihad mindset would result in greater well-being-related outcomes and buffer against the experience of r/s struggles. The project included two samples of U.S. Muslims: an online sample (N= 280) and a community sample (N= 74). The project provided preliminary evidence of reliability and validity for a new measure of spiritual jihad mindset. Results revealed Islamic religiousness and perceived closeness with God predicted greater endorsement of a spiritual jihad mindset among participants from both samples. A spiritual jihad mindset was positively associated with greater levels of positive religious coping (both samples), spiritual and post-traumatic growth (both samples), and virtuous behaviors (MTurk sample), and negatively associated with depression and anxiety (MTurk sample), and certain vices (MTurk sample)
Two Monasteries in Ladakh : Religiosity and the Social Environment in Tibetan Buddhism by Alex Wallace Bridges( Book )

1 edition published in 2017 in English and held by 8 WorldCat member libraries worldwide

Much of the literature on Tibetan Buddhist monasticism has tended to characterize monasteries as homogenous and monks as direct representatives of institutionalized religious values. Very few studies have attempted to directly investigate the lifestyles of Tibetan Buddhist monks and the role that the social environment of the monastery plays in influencing these lifestyles. Research was conducted at two small monasteries of the Gelukpa order of Tibetan Buddhist monasticism - Spituk and Ridzong - in central Ladakh, a predominantly Buddhist region in India's northern Himalaya. Despite sharing many similarities, these two monasteries differed in their location relative to Ladakh's urban center, amount of integration with neighboring villages, size, and patterns in monks attending external institutions for monastic education. An array of field methods were carried out that included survey interviews, life history interviews, shadowing and traditional participant observation. It was found that there were significant differences between the two monasteries with regards to patterns in life history narratives and patterns in daily lifestyles. These patterns are suggestive of contrasting trends in the religiosities of the two communities: Spituk Monastery being pastoral - prioritizing service for the spiritual welfare of broader lay society - and Ridzong Monastery being cenobitic - concerned with accommodating the spiritual interests of the monastic community itself. This study provides insights into the details and variations in daily life, operations, social organization and career paths of the kinds of small, traditional Tibetan Buddhist monastic communities that have historically represented the majority of the monastic population in the Tibetan cultural sphere, and of which little is known
Validation of Religious and Spiritual Struggles Scales for Adolescents by Steffany J Homolka( Book )

1 edition published in 2017 in English and held by 8 WorldCat member libraries worldwide

A considerable amount of psychological research has investigated the positive correlates and protective influences of religiosity and spirituality (r/s) among adolescents. R/S has been linked to better mental and physical health, greater health-promoting and less risky behaviors, and indicators of personal thriving such as positive identity development and personal meaning. However, research on potentially negative aspects of r/s among youth is limited. Negative r/s experiences, beliefs, and practices that can lead to or perpetuate distressing r/s feelings and thoughts are known as r/s struggles. While considerable r/s struggle research has been conducted among adults, direct research on this topic among adolescents is only beginning. Hence, the goals of this study were to evaluate the reliability and validity of the Religious and Spiritual Struggles scale (RSS) with adolescents, to develop additional subscales of struggles more specific to adolescents (RSS-A), and to investigate the mental health correlates of adolescents' r/s struggles. A sample of high school students (N = 319; 78% female, Mage = 15.79), ages 14 to 17, from three schools participated in an online or paper survey. The survey asked participants to indicate the extent to which they experienced various r/s struggles in the past few months as described by the RSS's 26 items. RSS struggle types include divine, demonic, interpersonal, ultimate meaning, moral, and doubt. The survey also contained 21 new items related to peers and parents/family struggles during adolescence (RSS-A subscales) and questions regarding mental and physical health, academics, and overall well-being. Confirmatory factor analysis (CFA) and CFA for item refinement were conducted to specify latent variables and model fit. Results demonstrated that the RSS for adolescents maintained the same structure as that of adults. The RSS-A fit a two-factor parents/family and peer model and functioned as additional RSS struggle subscales. The RSS-A predicted unique variance in many of the distress-related measures above and beyond the RSS interpersonal scale. Significant correlations with indicators of poor mental and physical health, lower religiosity, and insecure parental attachment were found for all struggle subscales. Overall, this study provided preliminary evidence for the validity of the RSS and newly developed RSS-A subscales
Solidarity and mediation in the French stream of mystical body of Christ theology by Timothy R Gabrielli( )

1 edition published in 2014 in English and held by 8 WorldCat member libraries worldwide

In its analysis of mystical body of Christ theology in the twentieth century, this dissertation identifies three major streams of mystical body theology operative in the early part of the century: the Roman, the German-Romantic, and the French-Socio-Liturgical. Delineating these three streams of mystical body theology sheds light on the diversity of scholarly positions concerning the heritage of mystical body theology, on its mid twentieth-century recession, as well as on Pope Pius XII's 1943 encyclical, Mystici Corporis Christi, which enshrined "mystical body of Christ" in Catholic magisterial teaching. Further, it links the work of Virgil Michel and Louis-Marie Chauvet, two scholars remote from each other on several fronts, in the long, winding French stream. After encountering Lambert Beauduin and his French-stream mystical body theology during his study tour of Europe, Michel returned to the U.S. to begin its arm of the liturgical movement and brought Beauduin's unique link between the liturgy and social questions with him. Further, he developed "mystical body of Christ" as a fundamental theological norm to hold together the many arms of his stateside labors. For Michel, the mystical body of Christ was solidarity formed in the liturgy and rooted in Christ. Around mid-century, mystical body theology began to recede from its prominence in Catholic theology, which had been facilitated by the Tubingen School's recovery of the image in the nineteenth century. Though nowise forgotten, later twentieth and twenty-first century works of ecclesiology treat "mystical body of Christ" or simply "body of Christ" as one image among others for the church. The dissertation argues that several factors, including the Second World War and Catholics' embrace of historical-critical biblical scholarship, contributed to its decline. Though it faded after mid-century, the mystical body theology of the French stream endured under the surface. The study demonstrates an academic/ecclesial genealogical connection between contemporary French sacramental theologian Chauvet and the French stream. Establishing this connection situates Chauvet's work within that stream and enables us to see in it an example of the postconciliar provenance of mystical body theology, not immediately recognizable as such. Chauvet's project in his major work, Symbole et Sacrement, is in line with the French stream's understanding of mystical body theology as a pervasive theological norm. From this angle, Chauvet's emphasis on the body or "corporeité" can be seen as a development of the thinking of the French stream before him in dialogue with some of the dominant voices in French philosophy in the seventies and eighties. The dissertation concludes with some sketches concerning possible implications and future directions of the study
 
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