Papers by R. Patrick Reeves
Following Other Gods: A Depth Psychological Approach to Spiritual Transformation Through Polytheistic Personal Myths, 2020
This thesis explores the disorientation that can follow the loss of religious faith, the lingerin... more This thesis explores the disorientation that can follow the loss of religious faith, the lingering effects of religious complexes or religious trauma, and a possible path for fulfilling the religious instinct through fostering personal myths. Using psychologists Carl G. Jung, William James, and James Hillman as conversation partners, the approach is primarily hermeneutical with heuristic and alchemical hermeneutic components that describe a shift away from Christianity to a personal myth centered in the Celtic mythos. Starting with an examination of the definition of religion in contemporary religious studies, pluralism and polytheism are explored as a foundation for spiritual exploration that is conducive to the process of individuation and spiritual wholeness. Four sources for shaping personal myth are examined, through world religions, personalization, personification, and creative mythology.
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WESCOR 2007
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Dissertation, PhD Religious Studies by R. Patrick Reeves
This study examines the historical context, spiritual development, and theological arguments of f... more This study examines the historical context, spiritual development, and theological arguments of four Protestant critics of Second Great Awakening revivalism who published critiques from the mid-1830s to the late-1840s: Calvin Colton, John Henry Hopkins, John Williamson Nevin, and Horace Bushnell. Historians have begun to give increased attention to the role played by critics of revivalism in the Great Awakening of the eighteenth century, but inadequate attention has been devoted to critics of revivalism in the Second Great Awakening of the first half of the nineteenth century.
Several competitors vied for the right to define revivalism in the Second Great Awakening. New Divinity revivalists legitimated their revivals by the construction of an Edwardsean tradition of sober revivalism, but their definition of genuine revival was contested not only by Frontier, New Haven, and New Measures revivalists, but also by critics who questioned the underlying theological assumptions of revivalism.
The counter-revivalists in this study were not merely reactive; they sought to counter revivalism by formulating alternative understandings of Christian theology and spirituality. High Church Episcopalians Calvin Colton and John Henry Hopkins argued for the superiority of the Episcopal Church; Colton praised his church’s refusal to meddle in political affairs in the manner of revivalistic reformers, and Hopkins appealed to his church’s faithfulness to the pattern established by the “Primitive Church” of the first four centuries against the “novelties” of revivalism. John Williamson Nevin criticized revivalism’s subjectivism, countering with a churchly piety, grounded on the objective presence of Christ in the sacraments. Nevin envisioned an alliance between the German Reformed and German Lutheran Churches as a bulwark against Americanized evangelicalism. Horace Bushnell criticized revivalism for its supernaturalistic dualism; as an alternative, Bushnell offered a Romantic revision of the means of grace, in which parents could shape the Christian character of their children through the power of organic connections. The counter-revivalists in this study offered counter-narratives set against prevailing revivalistic norms to offer an alternative understanding of American religious culture and to open up new directions for the future of Christian piety and theology.
PhD dissertation, The University of Iowa, 2005
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Thesis, MA Counseling Psychology by R. Patrick Reeves
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Papers by R. Patrick Reeves
Dissertation, PhD Religious Studies by R. Patrick Reeves
Several competitors vied for the right to define revivalism in the Second Great Awakening. New Divinity revivalists legitimated their revivals by the construction of an Edwardsean tradition of sober revivalism, but their definition of genuine revival was contested not only by Frontier, New Haven, and New Measures revivalists, but also by critics who questioned the underlying theological assumptions of revivalism.
The counter-revivalists in this study were not merely reactive; they sought to counter revivalism by formulating alternative understandings of Christian theology and spirituality. High Church Episcopalians Calvin Colton and John Henry Hopkins argued for the superiority of the Episcopal Church; Colton praised his church’s refusal to meddle in political affairs in the manner of revivalistic reformers, and Hopkins appealed to his church’s faithfulness to the pattern established by the “Primitive Church” of the first four centuries against the “novelties” of revivalism. John Williamson Nevin criticized revivalism’s subjectivism, countering with a churchly piety, grounded on the objective presence of Christ in the sacraments. Nevin envisioned an alliance between the German Reformed and German Lutheran Churches as a bulwark against Americanized evangelicalism. Horace Bushnell criticized revivalism for its supernaturalistic dualism; as an alternative, Bushnell offered a Romantic revision of the means of grace, in which parents could shape the Christian character of their children through the power of organic connections. The counter-revivalists in this study offered counter-narratives set against prevailing revivalistic norms to offer an alternative understanding of American religious culture and to open up new directions for the future of Christian piety and theology.
PhD dissertation, The University of Iowa, 2005
Thesis, MA Counseling Psychology by R. Patrick Reeves
Several competitors vied for the right to define revivalism in the Second Great Awakening. New Divinity revivalists legitimated their revivals by the construction of an Edwardsean tradition of sober revivalism, but their definition of genuine revival was contested not only by Frontier, New Haven, and New Measures revivalists, but also by critics who questioned the underlying theological assumptions of revivalism.
The counter-revivalists in this study were not merely reactive; they sought to counter revivalism by formulating alternative understandings of Christian theology and spirituality. High Church Episcopalians Calvin Colton and John Henry Hopkins argued for the superiority of the Episcopal Church; Colton praised his church’s refusal to meddle in political affairs in the manner of revivalistic reformers, and Hopkins appealed to his church’s faithfulness to the pattern established by the “Primitive Church” of the first four centuries against the “novelties” of revivalism. John Williamson Nevin criticized revivalism’s subjectivism, countering with a churchly piety, grounded on the objective presence of Christ in the sacraments. Nevin envisioned an alliance between the German Reformed and German Lutheran Churches as a bulwark against Americanized evangelicalism. Horace Bushnell criticized revivalism for its supernaturalistic dualism; as an alternative, Bushnell offered a Romantic revision of the means of grace, in which parents could shape the Christian character of their children through the power of organic connections. The counter-revivalists in this study offered counter-narratives set against prevailing revivalistic norms to offer an alternative understanding of American religious culture and to open up new directions for the future of Christian piety and theology.
PhD dissertation, The University of Iowa, 2005