Men and women of deep piety,

Mode of access: Internet.

The Young man's Sunday book : a practical exhibition of doctrines, duties, and principles, adapted to improve the taste, to excite the reflection, and to promote the piety, usefulness, and happiness, of the young.

Mode of access: Internet.

Persuasives to early piety, interspersed with suitable prayers.

Mode of access: Internet.

Manual of piety; designed chiefly to lead young persons to a devout communion with their God and Saviour.

"Prayers ... (with very few exceptions) are compiled from a work written by the late Rev. W. Hill."

The great necessity and advantage of public prayer, and frequent communion, designed to revive primitive piety.

Mode of access: Internet.

Friend of youth, or, New selection of lessons in prose and verse for schools and families : to imbue the young with sentiments of piety, humanity and universal benevolence /

Mode of access: Internet.

The English reader : or, Pieces in prose and poetry, selected from the best writers : designed to assist young persons to read with propriety and effect, to improve their language and sentiments; and to inculcate some of the more important principles of piety and virtue : with a few preliminary observations on the principles of good reading /

Mode of access: Internet.

Sequel to the English reader : or, Elegant selections in prose and poetry : designed to improve the highest class of learners in reading, to establish a taste for just and accurate composition, and to promote the interests of piety and virtue /

Mode of access: Internet.

Walking with God through Nature: An Examination of John Flavel’s Behavioural Instructions on Matters Related to Christian Piety

John Flavel was a Reformed Puritan of the seventeenth-century who wrote a series of devotional guides that offered instructions drawn from Christian mystical traditions on how to improve religious activities as a means of ecstatically encountering God. Evaluating the efficacy of these instructions from a scientifically-based behavioural perspective, this study has found that Flavel’s techniques were likely helpful to his readers in facilitating socially normative ecstatic experiences through ordinary Christian practice. Furthermore, discovering that Flavel promoted the use of these techniques for engaging with ecological materials in the wilderness and country-side, this essay proposes that Flavel introduced his readers to effectual manners that could help them ecstatically encounter God during the practice of meditational nature-based walks.

Perceptions of younger, middle-aged, and older adults in Australia and Japan: Stereotypes and age group vitality

This study investigated the perceptions of young adults in Japan and Australia about their own age group, as well as middle-aged and older adults. Using a self-administered questionnaire, 155 Japanese and 171 Australian students rated people in the three age groups on traits of personal vitality and benevolence, and also rated their age group vitalities. Results indicated that Australians perceived both middle-aged and older adults in more positive terms than did Japanese and also perceived the vitality of these age groups as higher. On the other hand, both Japanese and Australian young people judged the vitality of their own group as lower than that of middle-aged adults. These results suggest that norms of filial piety, especially its respect dimension, in Japan may be eroding, whereas older Australians may be gaining in social stature.

Holy harlots : authority, gender, and the body in medieval English hagiography

This doctoral dissertation aims at describing the representation of holy harlots (Mary Magdalene, Mary of Egypt, Pelagia, Thai's, Afra of Augsburg) in medieval English hagiography. These saints are unique representatives that combine both extremes of the feminine in the medieval imaginaire: she is both, as a saint, the Virgin Mary, the pure and virtuous woman, and, in her past as a prostitute, Eve, the evil female tempter who led all mankind to destruction. The initial question of this thesis is how did hagiographers negotiate the representation of a formerly sinful, sexually active, long- living woman as an authoritative saint? This thesis aims at finding elements of answer to this question, investigating the intersections between gender and authority in the saints' lives of repentant prostitutes in all the vernaculars of medieval England: Old English, Anglo-Norman, and Middle English. It posits that the portrayal of holy harlots' authority and gender is dependent upon social, religious and literary shifts during the medieval period. My contention is that the harlot's gender portrayal changes over the course of the eleventh and twelfth centuries, due notably to the rise of affective piety and the important influence of the romance genre over hagiography. In Anglo-Saxon England, the harlot's gender changes with the saint's conversion: a woman beforehand, her gender is portrayed after her repentance as ambiguous in order for her to become a saint. Her authority derives from her own sanctity in this case. From the twelfth century onward, however, the harlot, now often turned into a beautiful and landed romance lady, is more and more represented as a woman throughout her life, and becomes after her conversion a Bride of Christ. In this way, the dangerously free woman who roamed the streets and prostituted her body becomes less threatening after her conversion, being (re-)inscribed within the male dominated institution of marriage. She now draws her authoritative stance from her gendered intimacy with Christ: although she submits to Christ as his bride, she also gains greater authority than before by way of her privileged relationship with the Savior.

« L'esthétique du chant dans la piété calviniste aux premiers temps de la Réforme (1536-1545) »

Contrairement aux idées reçues, l'esthétique assume bien une fonction dans les formes rituelles adoptées par les Eglises issues de la Réforme calviniste. Mais il revient moins à l'image, considérée avant tout comme une source de distraction, qu'à la musique de porter cette dimension dans la piété réformée. Retraçant la formation de la pensée calvinienne sur la question des rapports entre culte et musique entre 1536 et 1543, cette étude montre comment le théologien en vient durant ces années à considérer que le chant des psaumes permet de concilier dans la dévotion, un processus cognitif, guidé par le sens des paroles, et un mouvement affectif, suscité par la mélodie. C'est, aux yeux de Calvin, de la jonction de ces deux dynamiques que naît l'élévation spirituelle à laquelle le culte doit conduire. Notwithstanding common belief, aesthetics had an important function in ritual forms implemented by Reformed Calvinist Churches. The impact of aesthetics on reformed piety rested less on images, considered to be a source of distraction, than on music. By reconsidering the evolution of Calvin's thoughts on the relationship between music and religious services between 1536 and 1543, this study reveals how Calvin came to consider that by singing the psalms, Christians could conciliate in prayer a cognitive process which was to be guided by both the meaning of the words and the emotions triggered by the tune. For Calvin, the spiritual elevation to which religious services should lead was to emerge from the conjunction of these two impetuses.