Presenting the best work on the Johannine Epistles from a world-class gathering of scholars

This anthology includes papers presented at the McAfee School of Theology Symposium on the Johannine Epistles (2010). Contributions on the relationship between the Gospel of John and the Letters of John, Johannine theology and ethics, the concept of the Antichrist, and the role of the elder round out the collection. This is a must-have book for libraries and New Testament scholars.

Features:

• Introductory essay places the collection in context
• Articles engage the work of Raymond Brown and J. Louis Martyn
• Sixteen essays from the Book of Psalms Consultation group and invited scholars

What can Christianity as a tradition contribute to the struggle to secure the future well-being of the earth community? This collaborative volume, the third in the series on religions of the world and the environment, announces that an ecological reformation, an eco-justice reorientation of Christian theology and ethics, is prominent on the ecumenical agenda.

The authors explore problematic themes that contribute to ecological neglect or abuse and offer constructive insight into and responsive imperatives for ecologically just and socially responsible living.

Western liberal societies are characterized by two stories: a positive story of freedom of conscience and the recognition of community and human rights, and a negative story of unrestrained freedom that leads to self-centeredness, vacuity, and the destructive compromise of human values. Can the Catholic Church play a more meaningful role in assisting liberal societies in telling their better story?

Australian ethicist Robert Gascoigne thinks it can. In The Church and Secularity he considers the meaning of secularity as a shared space for all citizens and asks how the Church can contribute to a sensitivity to—and respect for—human dignity and human rights. Drawing on Augustine’s City of God and Vatican II’s Gaudium et spes, Gascoigne interprets the meaning of freedom in liberal societies through the lens of Augustine’s “two loves,” the love of God and neighbor and the love of self, and reveals how the two are connected to our contemporary experience.

The Church and Secularity argues that the Church can serve liberal societies in a positive way and that its own social identity, rooted in Eucharistic communities, must be bound up with the struggle for human rights and resistance to the commodification of the human in all its forms.

With a riotous mix of saints and devils, street theater and dancing, and music and fireworks, Christian festivals are some of the most lively and colorful spectacles that occur in Spain and its former European and American possessions. That these folk celebrations, with roots reaching back to medieval times, remain vibrant in the high-tech culture of the twenty-first century strongly suggests that they also provide an indispensable vehicle for expressing hopes, fears, and desires that people can articulate in no other way.

In this book, Max Harris explores and develops principles for understanding the folk theology underlying patronal saints' day festivals, feasts of Corpus Christi, and Carnivals through a series of vivid, first-hand accounts of these festivities throughout Spain and in Puerto Rico, Mexico, Peru, Trinidad, Bolivia, and Belgium. Paying close attention to the signs encoded in folk performances, he finds in these festivals a folk theology of social justice that—however obscured by official rhetoric, by distracting theories of archaic origin, or by the performers' own need to mask their resistance to authority—is often in articulate and complex dialogue with the power structures that surround it. This discovery sheds important new light on the meanings of religious festivals celebrated from Belgium to Peru and on the sophisticated theatrical performances they embody.

The cross stirs intense feelings among Christians as well as non-Christians. Robin Jensen takes readers on an intellectual and spiritual journey through the two-thousand-year evolution of the cross as an idea and an artifact, illuminating the controversies—along with the forms of devotion—this central symbol of Christianity inspires.

Jesus’s death on the cross posed a dilemma for Saint Paul and the early Church fathers. Crucifixion was a humiliating form of execution reserved for slaves and criminals. How could their messiah and savior have been subjected to such an ignominious death? Wrestling with this paradox, they reimagined the cross as a triumphant expression of Christ’s sacrificial love and miraculous resurrection. Over time, the symbol’s transformation raised myriad doctrinal questions, particularly about the crucifix—the cross with the figure of Christ—and whether it should emphasize Jesus’s suffering or his glorification. How should Jesus’s body be depicted: alive or dead, naked or dressed? Should it be shown at all?

Jensen’s wide-ranging study focuses on the cross in painting and literature, the quest for the “true cross” in Jerusalem, and the symbol’s role in conflicts from the Crusades to wars of colonial conquest. The Cross also reveals how Jews and Muslims viewed the most sacred of all Christian emblems and explains its role in public life in the West today.

The Community of Believers offers the proceedings of the 2013 Building Bridges seminar, a dialogue between leading Christian and Muslim scholars under the stewardship of Georgetown University.

These essays consider such themes as the Church as mystical body of Christ versus the Church as proclamation; the roots and uses of the term ummah and its development over time; Christian desires for communion, experiences of division, and approaches to unity; the history of Muslim disunity; twentieth-century Christian ecclesiology and its responses to a post-Christendom and post-Christian world; and the Arab Spring as a case study for contemplating accommodationism, conservatism, reformism, and fundamentalism as Muslim strategies to address the pressures of modernism. The volume also includes texts and commentaries used in the seminar’s discussions of each topic and a concluding essay summarizing the tone, content, and style of participant exchanges throughout the seminar.

An intimate portrait, based on newly discovered archival sources, of one of the most famous Jewish artists of the Italian Renaissance who, charged with a scandalous crime, renounced his faith and converted to Catholicism.

In 1491 the renowned goldsmith Salomone da Sesso converted to Catholicism. Born in the mid-fifteenth century to a Jewish family in Florence, Salomone later settled in Ferrara, where he was regarded as a virtuoso artist whose exquisite jewelry and lavishly engraved swords were prized by Italy’s ruling elite. But rumors circulated about Salomone’s behavior, scandalizing the Jewish community, who turned him over to the civil authorities. Charged with sodomy, Salomone was sentenced to die but agreed to renounce Judaism to save his life. He was baptized, taking the name Ercole “de’ Fedeli” (“One of the Faithful”). With the help of powerful patrons like Duchess Eleonora of Aragon and Duke Ercole d’Este, his namesake, Ercole lived as a practicing Catholic for three more decades. Drawing on newly discovered archival sources, Tamar Herzig traces the dramatic story of his life, half a century before ecclesiastical authorities made Jewish conversion a priority of the Catholic Church.

A Convert’s Tale explores the Jewish world in which Salomone was born and raised; the glittering objects he crafted, and their status as courtly hallmarks; and Ercole’s relations with his wealthy patrons. Herzig also examines homosexuality in Renaissance Italy, the response of Jewish communities and Christian authorities to allegations of sexual crimes, and attitudes toward homosexual acts among Christians and Jews. In Salomone/Ercole’s story we see how precarious life was for converts from Judaism, and how contested was the meaning of conversion for both the apostates’ former coreligionists and those tasked with welcoming them to their new faith.

These studies examine writings by Protestant missionaries in China from 1819 to 1890. The initial aim of the missionaries was religious--to bring the Gospel message to a Chinese audience. The social and cultural milieu tempered missionary efforts, however, and the scope of their writings--tracts, translations of scripture, periodicals, and books in Chinese--enlarged to include secular topics and information for the Chinese about the world outside. Simultaneously, Protestant missionaries wrote about China for American readers at home and thus became the strongest link between village China and small-town America.

Nine historians contribute to this composite picture of the missionary pioneers, the literature they produced, the changes they sustained through immersion in Chinese culture, and their efforts to interpret that culture for their constituencies at home.

As incredible as it may seem, the American missionaries who journeyed to China in 1860 planning solely to spread the Gospel ultimately reinvented their entire enterprise. By 1900, they were modernizing China with schools, colleges, hospitals, museums, and even YMCA chapters. In Cultures Colliding, John R. Haddad nimbly recounts this transformative institution-building—how and why it happened—and its consequences. 

When missionaries first traveled to rural towns atop mules, they confronted populations with entrenched systems of belief that embraced Confucius and rejected Christ. Conflict ensued as these Chinese viewed missionaries as unwanted disruptors. So how did this failing movement eventually change minds and win hearts? Many missionaries chose to innovate. They built hospitals and established educational institutions offering science and math. A second wave of missionaries opened YMCA chapters, coached sports, and taught college. Crucially, missionaries also started listening to Chinese citizens, who exerted surprising influence over the preaching, teaching, and caregiving, eventually running some organizations themselves. They embraced new American ideals while remaining thoroughly Chinese.

In Cultures Colliding, Haddad recounts the unexpected origins and rapid rise of American institutions in China by telling the stories of the Americans who established these institutions and the Chinese who changed them from within. Today, the impact of this untold history continues to resonate in China.

Roisin Cossar brings a new perspective to the history of the Christian church in fourteenth century Italy by examining how clerics managed efforts to reform their domestic lives in the decades after the arrival of the Black Death.

Priests at the end of the Middle Ages resembled their lay contemporaries as they entered into domestic relationships with women, fathered children, and took responsibility for managing households, or familiae. Cossar limns a complex portrait of daily life in the medieval clerical familia that traces the phases of its development. Many priests began their vocation as apprentices in the households of older clerics. In middle age, priests fully embraced the traditional role of paterfamilias—patriarchs with authority over their households, including servants and, especially in Venice, slaves. As fathers they endeavored to establish their illegitimate sons in a clerical family trade. They also used their legal knowledge to protect their female companions and children against a church that frowned on such domestic arrangements and actively sought to stamp them out.

Clerical Households in Late Medieval Italy refutes the longstanding charge that the late medieval clergy were corrupt, living licentious lives that failed to uphold priestly obligations. In fashioning a domestic culture that responded flexibly to their own needs, priests tempered the often unrealistic expectations of their superiors. Their response to the rigid demands of church reform allowed the church to maintain itself during a period of crisis and transition in European history.

Bernard Brady has given us a rare, delightful, and thought-provoking book—a volume that belongs on the desk or the bed-stand of anyone in search of the rich and varied dimensions of Christian love. Christians are taught that God is love and are commanded to love, their neighbors and their enemies. These truths are not controversial. What is controversial and, indeed, has been controversial throughout the history of Christianity is the meaning of this love. This book explores the tradition of Christian reflection on the meaning, and experience of love, loving, and being loved.

Many books have been written about Christian love, but no book has gathered together this kind of primary source material and covered such a wide range of perspectives, allowing the reader to engage directly with the thought and experience of some of the greatest Christian minds on the topic of love. Bernard Brady covers with remarkable clarity the breadth and depth of discussions on Christian love from the Bible to contemporary experience to create this-a survey of how Christians through the ages have understood love.

Beginning of course with the Bible, Brady examines the key writings and thinkers on the nature of Christian love: St. Augustine; mystics such as Bernard of Clairvaux, Hadewich, and Julian of Norwich; the great tradition and literature of courtly love, Thomas Aquinas, Martin Luther, Sören Kierkegaard, and others. In addition, Brady devotes chapters to several 20th century figures whose lives seemingly embodied Christian love: Mother Theresa, Martin Luther King, Jr., and Pope John Paul II. Finally, Christian Love addresses contemporary deliberations over the meaning of love with an analysis of the modern writings of Martin D'Arcy, Reinhold Niebuhr, Jules Toner, Gustavo Gutiérrez, Gene Outka, Margaret Farley, Edward Vacek, and Don Browning. In a synthesizing concluding chapter, Brady offers his own insightful and introspective understanding of the substance of Christian love, suggesting that it is an affective affirmation of another, that it is both responsive and unitive, and that it is steadfast and enduring.

As a beautiful contemplative companion to one's own spiritual understanding, or as a thoughtful and meaningful gift, Christian Love is in every sense a treasure to behold, read, and share with those you love.

Created in the tenth century, most likely as an imperial commission, the Menologion is a collection of rewritings of saints’ lives originally intended to be read at services for Christian feast days. Yet Symeon Metaphrastes’s stories also abound in transgression and violence, punishment and redemption, love and miracles. They resemble Greek novels of the first centuries of the Common Era, highlighting intense emotions and focusing on desire, both sacred and profane.

Symeon Metaphrastes was celebrated for rescuing martyrdom accounts and saints’ biographies that otherwise may have been lost. His Menologion, among the most important Byzantine works, represents the culmination of a well-established tradition of Greek Christian storytelling. A landmark of Byzantine religious and literary culture, the Menologion was revered for centuries—copied in hundreds of manuscripts, recited publicly, and adapted into other medieval languages. This edition presents the first English translation of six Christian novels excerpted from Symeon’s text, all of them featuring women who defy social expectations.

Ignatios the Deacon was a key figure in the revival of literary culture that took place at Constantinople in the first half of the ninth century. He is best known for his hagiographical works, but he also wrote poems, compiled an anthology of ancient proverbs, and edited textbooks. For some time he served as bishop of Nicaea under an Iconoclastic regime, but later repented of his errors and moved into the “orthodox” camp.

Preserved in a single manuscript, Ignatios’s correspondence has remained practically unknown to scholars. Some of the letters deal with literary trifles, while others contain valuable information on the social and economic history of the period. Taken together, they afford a unique glimpse into the activity of a Byzantine intellectual, struggling to survive in a time of bitter doctrinal strife.

In 1900 the Catholic Church stood staunchly against human rights, religious freedom, and the secular state. According to the Catholic view, modern concepts like these, unleashed by the French Revolution, had been a disaster. Yet by the 1960s, those positions were reversed. How did this happen? Why, and when, did the world’s largest religious organization become modern?

James Chappel finds an answer in the shattering experiences of the 1930s. Faced with the rise of Nazism and Communism, European Catholics scrambled to rethink their Church and their faith. Simple opposition to modernity was no longer an option. The question was how to be modern. These were life and death questions, as Catholics struggled to keep Church doors open without compromising their core values. Although many Catholics collaborated with fascism, a few collaborated with Communists in the Resistance. Both strategies required novel approaches to race, sex, the family, the economy, and the state.

Catholic Modern tells the story of how these radical ideas emerged in the 1930s and exercised enormous influence after World War II. Most remarkably, a group of modern Catholics planned and led a new political movement called Christian Democracy, which transformed European culture, social policy, and integration. Others emerged as left-wing dissidents, while yet others began to organize around issues of abortion and gay marriage. Catholics had come to accept modernity, but they still disagreed over its proper form. The debates on this question have shaped Europe’s recent past—and will shape its future.

Chicano Catholicism—both as a popular religion and a foundation for community organizing—has, over the past century, inspired Chicano resistance to external forces of oppression and discrimination including from other non-Mexican Catholics and even the institutionalized church. Chicano Catholics have also used their faith to assert their particular identity and establish a kind of cultural citizenship.

Based exclusively on original research and sources, Mario T. García here offers the first major historical study to explore the various dimensions of the role of Catholicism in Chicano history in the twentieth century. This is also one of the first significant studies in the still limited field of Chicano religious history.

Topics range from how early Chicano Catholic intellectuals and civil rights leaders were influenced by Catholic Social Doctrine, to the role that popular religion has played in the lives of ordinary men and women in both rural and urban areas. García also examines faith-based Chicano community movements like Católicos Por La Raza in the 1960s and the Sanctuary movement in Los Angeles in the 1980s.

While Latino/a history and culture has been, for the most part, inextricably linked with the tenets and practices of Catholicism, there has been very little written, until recently, about Chicano Catholic history. García helps to fill that void and explore the impact—both positive and negative—that the Catholic experience has had on the Chicano community.

Catholic political identity and engagement defy categorization. The complexities of political realities and the human nature of such institutions as church and government often produce a more fractured reality than the pure unity depicted in doctrine. Yet, in 2003 under the leadership of then-prefect Joseph Cardinal Ratzinger (now Pope Benedict XVI), the Congregation for the Doctrine of the Faith issued a "Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life." The note explicitly asserts, "The Christian faith is an integral unity, and thus it is incoherent to isolate some particular element to the detriment of the whole of Catholic doctrine. A political commitment to a single isolated aspect of the Church's social doctrine does not exhaust one's responsibility toward the common good." Catholics and Politics takes up the political and theological significance of this "integral unity," the universal scope of Catholic concern that can make for strange political bedfellows, confound predictable voting patterns, and leave the church poised to critique narrowly partisan agendas across the spectrum.

Catholics and Politics depicts the ambivalent character of Catholics' mainstream "arrival" in the U.S. over the past forty years, integrating social scientific, historical and moral accounts of persistent tensions between faith and power. Divided into four parts—Catholic Leaders in U.S. Politics; The Catholic Public; Catholics and the Federal Government; and International Policy and the Vatican—it describes the implications of Catholic universalism for voting patterns, international policymaking, and partisan alliances. The book reveals complex intersections of Catholicism and politics and the new opportunities for influence and risks of cooptation of political power produced by these shifts. Contributors include political scientists, ethicists, and theologians. The book will be of interest to scholars in political science, religious studies, and Christian ethics and all lay Catholics interested in gaining a deeper understanding of the tensions that can exist between church doctrine and partisan politics.

In 1980, Brazil was the largest Roman Catholic country in the world, with 90 percent of its more than 120 million people numbered among the faithful. The Church hierarchy became aware, however, that the religion practiced by the majority of its members was not that promoted by the institution, a point dramatized by the rapid growth of other religious movements in Brazil—particularly Protestant sects and spirit-possession cults. In response, the Church created and assumed new roles. The Church in Brazil is a case study of the changes within the Church and their impact on Brazilian society.

In an original and illuminating discussion, Thomas Bruneau combines institutional analysis and survey data to explore the relationship between structural changes in the Church and evolving patterns of practice and belief. His discussion displays the richness and variety of devotion in Brazil—characteristics recognized by many observers—and examines the Church's potential for influencing the people's religious life.

Moving from the historical and national to the regional, Bruneau analyzes and compares changes among eight dioceses. He concludes that the Church is actively promoting a progressive social role for itself and, by backing its statements with actions, is perceived as being socially effective by both supporters and opponents.

The first study in which the national and diocesan levels of the Church are analyzed together, it is also the first to inspect systematically the Basic Christian Communities, thought by some to be the most significant grass-roots movement in the Catholic world of that time.

This contribution to European historical literature--based on extensive research in Madrid--provides a clear and dispassionate account of successive ecclesiastical-secular conflicts and controversies, and deftly summarizes the diverse ideological and intellectual currents of the times.

Nowhere in Europe has the Roman Catholic Church exerted a more mystical hold on the life of a nation than it has in Spain. Yet this hold has not been unchanging or unchallenged. By the mid-eighteenth century the Church was no longer the only legitimate source of authority, the all-pervasive presence that it had been, most forcefully in the late fifteenth and sixteenth centuries. Still, its power remained formidable. The Spanish Church imposed standards of conduct over the entire range of society, from the aristocracy to the peasant masses, and it possessed the material resources necessary to maintain an elaborate ecclesiastical network that influenced every aspect of Spanish life.

The heart of the book deals with the reactions of the Church to the dramatic, sometimes violent, changes that occurred during the critical nineteenth-century period of national transition from royal absolutism to popular liberalism. The study examines the responses of the Church to the new social and political forces that could no longer be excluded or contained, among them an emergent secular--even anticlerical--culture and a developing capitalism.Callahan demonstrates that these changes engendered resentments and frustrations deep within the ecclesiastical order that persisted well into the twentieth century, notably with the Spanish Church's embrace of Franco.