Beginning early in the 19th century, the American missionary movement made slow headway in China. Alabamians became part of that small beachhead. After 1900 both the money and personnel rapidly expanded, peaking in the early 1920s. By the 1930s many American denominations became confused and divided over the appropriateness of the missionary endeavor. Secular American intellectuals began to criticize missionaries as meddling do-gooders trying to impose American Evangelicalism on a proud, ancient culture.
By examining the lives of 47 Alabama missionaries who served in China between 1850 and 1950, Flynt and Berkley reach a different conclusion. Although Alabama missionaries initially fit the negative description of Americans trying to superimpose their own values and beliefs on "heathen," they quickly learned to respect Chinese civilization. The result was a new synthesis, neither entirely southern nor entirely Chinese. Although previous works focus on the failure of Christianity to change China, this book focuses on the degree to which their service in China changed Alabama missionaries. And the change was profound.
In their consideration of 47 missionaries from a single state--their call to missions, preparation for service in China, living, working, contacts back home, cultural clashes, political views, internal conflicts, and gender relations--the authors suggest that the efforts by Baptist, Methodist, and Presbyterian missionaries from Alabama were not the failure judged by many historians. In fact, the seeds sown in the hundred years before the Communist revolution in 1950 seem to be reaping a rich harvest in the declining years of the 20th century, when the number of Chinese Christians is estimated by some to be as high as one hundred million.
While the flags of Spain, Mexico, the Republic of Texas, and the United States successively flew over San Antonio, its Tejano community (Texans of Spanish or Mexican descent) formed a distinct ethnic identity that persisted despite rapid social and cultural changes. In this pioneering study, Timothy Matovina explores the central role of Tejano Catholicism in forging this unique identity and in binding the community together.
The first book-length treatment of the historical role of religion in a Mexican-origin community in the United States, this study covers three distinct periods in the emergence of Tejano religious and ethnic identity: the Mexican period (1821-1836), the Texas Republic (1836-1845), and the first decade and a half after annexation into the United States (1845-1860). Matovina's research demonstrates how theories of unilateral assimilation are inadequate for understanding the Tejano community, especially in comparison with the experiences of European immigrants to the United States.
As residents of the southwestern United States continue to sort out the legacy of U.S. territorial expansion in the nineteenth century, studies like this one offer crucial understanding of the survival and resilience of Latino cultures in the United States. Tejano Religion and Ethnicity will be of interest to a broad popular and scholarly audience.
When sickness strikes, people around the world pray for healing. Many of the faithful claim that prayer has cured them of blindness, deafness, and metastasized cancers, and some believe they have been resurrected from the dead. Can, and should, science test such claims? A number of scientists say no, concerned that empirical studies of prayer will be misused to advance religious agendas. And some religious practitioners agree with this restraint, worrying that scientific testing could undermine faith.
In Candy Gunther Brown’s view, science cannot prove prayer’s healing power, but what scientists can and should do is study prayer’s measurable effects on health. If prayer produces benefits, even indirectly (and findings suggest that it does), then more careful attention to prayer practices could impact global health, particularly in places without access to conventional medicine.
Drawing on data from Pentecostal and Charismatic Christians, Brown reverses a number of stereotypes about believers in faith-healing. Among them is the idea that poorer, less educated people are more likely to believe in the healing power of prayer and therefore less likely to see doctors. Brown finds instead that people across socioeconomic backgrounds use prayer alongside conventional medicine rather than as a substitute. Dissecting medical records from before and after prayer, surveys of prayer recipients, prospective clinical trials, and multiyear follow-up observations and interviews, she shows that the widespread perception of prayer’s healing power has demonstrable social effects, and that in some cases those effects produce improvements in health that can be scientifically verified.
A comprehensive historical study of the complete content and overall coherence of two and a half centuries of papal instructions that have variously aroused worldwide interest, scorn, fury, reaction, and consent. It provides the kind of analysis that concerned Roman Catholics, public officials, social ethicists, theologians, and students need. It is a textually inclusive and topically broad-gauged review of Catholic social teaching in its historical development, with a forthright assessment of its regrettable contradictions as well as of its valuable consistencies.
The field of bioethics was deeply influenced by religious thinkers as it emerged in the 1960s and early 1970s. Since that time, however, a seemingly neutral political liberalism has pervaded the public sphere, resulting in a deep suspicion of those bringing religious values to bear on questions of bioethics and public policy.
As a theological ethicist and progressive Catholic, Lisa Sowle Cahill does not want to cede the "religious perspective" to fundamentalists and the pro-life movement, nor does she want to submit to the gospel of a political liberalism that champions individual autonomy as holy writ. In Theological Bioethics, Cahill calls for progressive religious thinkers and believers to join in the effort to reclaim the best of their traditions through jointly engaging political forces at both community and national levels.
In Cahill's eyes, just access to health care must be the number one priority for this type of "participatory bioethics." She describes a new understanding of theological bioethics that must go beyond decrying injustice, beyond opposing social practices that commercialize human beings, beyond painting a vision of a more egalitarian future. Such a participatory bioethics, she argues, must also take account of and take part in a global social network of mobilization for change; it must seek out those in solidarity, those involved in a common calling to create a more just social, political, and economic system.
During the past two decades Cahill has made profound contributions to theological ethics and bioethics. This is a magisterial and programmatic statement that will alter how the religiously inclined understand their role in the great bioethics debates of today and tomorrow that yearn for clear thinking and prophetic wisdom.
A Christian polymath embraces reason against misfortune in poetry and prose.
Boethius (Boetius)—Anicius Manlius Severinus—Roman statesman and philosopher (ca. AD 480–524), was son of Flavius Manlius Boetius, after whose death he was looked after by several men, especially Memmius Symmachus. He married Symmachus’ daughter, Rusticiana, by whom he had two sons. All three men rose to high honors under Theodoric the Ostrogoth, but Boethius fell from favor, was tried for treason, wrongly condemned, and imprisoned at Ticinum (Pavia), where he wrote his renowned Consolation of Philosophy. He was put to death in 524, to the great remorse of Theodoric. Boethius was revered as if he were a saint and his bones were removed in 996 to the Church of S. Pietro in Ciel d’Oro, and later to the Cathedral. The tower in Pavia where he was imprisoned is still venerated.
Boethius was author of Latin translations of Aristotle, commentaries on various philosophical works, original works on logic, five books on music, and other works. His Consolation of Philosophy is the last example of purely literary Latin of ancient times—a mingling of alternate dialogue and poems. His Theological Tractates are also included in this volume.
What are human rights? Can theology acknowledge human rights discourse? Is theological engagement with human rights justified? What place should this discourse occupy within ethics?
Ethna Regan seeks to answer these questions about human rights, Christian theology, and philosophical ethics. The main purpose of this book is to justify and explore theological engagement with human rights. Regan illustrates how that engagement is both ecumenical and diverse, citing the emerging engagement with human rights discourse by evangelical theologians in response to the War on Terror. The book examines where the themes and concerns of key modern theologians—Karl Rahner, J. B. Metz, Jon Sobrino, and Ignacio Ellacuría—converge with the themes and concerns of those committed to the advancement of human rights. Regan also critically engages with the “disdain” for rights discourse that is found in the postliberal critiques of John Milbank and Stanley Hauerwas.
This interdisciplinary volume will be of interest to students and scholars in the fields of systematic theology, theological ethics, human rights, religion and politics, and political theory.
Contributors. Anthony Baker, Daniel M. Bell Jr., Phillip Blond, Simon Critchley, Conor Cunningham, Creston Davis, William Desmond, Hent de Vries, Terry Eagleton, Rocco Gangle, Philip Goodchild, Karl Hefty, Eleanor Kaufman, Tom McCarthy, John Milbank, Antonio Negri, Catherine Pickstock, Patrick Aaron Riches, Mary-Jane Rubenstein, Regina Mara Schwartz, Kenneth Surin, Graham Ward, Rowan Williams, Slavoj Žižek
Freedom is a fundamental Christian theological category, as much a challenge to construct a new way of seeing oneself and others as it is an announcement of what Christ has already done for us in his death and resurrection. Liberation theology is, most simply, the effort to spell out what such freedom means for Christians in the twentieth and twenty-first centuries.
This book has as its principle premise the conviction that if we are to construct a North American liberation theology we must begin listening to and understanding Latin American theology not so much as a model to be slavishly followed but as a challenge to our own cultural, political, and even religious assumptions. The focus thus is not so much on the theoretical meaning of Christian freedom but on its practice, and more exactly its praxis, that is to say the dialectic between theory and practice.
After focusing on the creation and development of liberating theological methods and sources and, above all, the revitalization and renewal of structures that will contribute to the development of a liberated and liberating church, Fr. Hennelly ends with an analysis of the most recent and the most important vatican document on liberation theology, The Instruction of Christian Freedom and Liberation, which he sees as an acknowledgement by the universal church that the theme of liberation is central to the meaning of Christian theology.
One of our most important political theorists pulls the philosophical rug out from under modern liberalism, then tries to place it on a more secure footing.
We think of modern liberalism as the novel product of a world reinvented on a secular basis after 1945. In The Theology of Liberalism, one of the country’s most important political theorists argues that we could hardly be more wrong. Eric Nelson contends that the tradition of liberal political philosophy founded by John Rawls is, however unwittingly, the product of ancient theological debates about justice and evil. Once we understand this, he suggests, we can recognize the deep incoherence of various forms of liberal political philosophy that have emerged in Rawls’s wake.
Nelson starts by noting that today’s liberal political philosophers treat the unequal distribution of social and natural advantages as morally arbitrary. This arbitrariness, they claim, diminishes our moral responsibility for our actions. Some even argue that we are not morally responsible when our own choices and efforts produce inequalities. In defending such views, Nelson writes, modern liberals have implicitly taken up positions in an age-old debate about whether the nature of the created world is consistent with the justice of God. Strikingly, their commitments diverge sharply from those of their proto-liberal predecessors, who rejected the notion of moral arbitrariness in favor of what was called Pelagianism—the view that beings created and judged by a just God must be capable of freedom and merit. Nelson reconstructs this earlier “liberal” position and shows that Rawls’s philosophy derived from his self-conscious repudiation of Pelagianism. In closing, Nelson sketches a way out of the argumentative maze for liberals who wish to emerge with commitments to freedom and equality intact.
Engaging with Christian theology and the thought of Carl Schmitt, Georg Simmel, Karl Marx, Adam Smith, and many others, Goodchild develops a theology of money based on four contentions, which he elaborates in depth. First, money has no intrinsic value; it is a promise of value, a crystallization of future hopes. Second, money is the supreme value in contemporary society. Third, the value of assets measured by money is always future-oriented, dependent on expectations about how much might be obtained for those assets at a later date. Since this value, when realized, will again depend on future expectations, the future is forever deferred. Financial value is essentially a degree of hope, expectation, trust, or credit. Fourth, money is created as debt, which involves a social obligation to work or make profits to repay the loan. As a system of debts, money imposes an immense and irresistible system of social control on individuals, corporations, and governments, each of whom are threatened by economic failure if they refuse their obligations to the money system. This system of debt has progressively tightened its hold on all sectors and regions of global society. With Theology of Money, Goodchild aims to make conscious our collective faith and its dire implications.
A comprehensive series of essays exploring Peter C. Phan’s groundbreaking work to widen Christian theology beyond the Western world
Peter C. Phan’s wide-ranging contributions to theology and his pioneering work on religious pluralism, migration, and Christian identity have made a global impact on the field.
The essays in Theology without Borders offer a variety of perspectives across Phan’s fundamental work in eschatology, world christianity, interreligious dialogue, and much more. Together, these essays offer a comprehensive assessment of Phan’s groundbreaking work across a range of theological fields. Included in the conversation are discussions of world Christianity and migration, Christian identity and religious pluralism, Christian theology in Asia, Asian American theology, eschatology, and Phan’s lasting legacy.
Theology without Borders provides a welcome overview for anyone interested in the career of Peter C. Phan, his body of work, and its influence.
Before attaining that status of senior church apostle at the death of John Taylor in 1886, Woodruff had been one of the fiercest opponents of United States hegemony. He spent years evading territorial marshals on the Mormon “underground,” escaping prosecution for polygamy, unable even to attend his first wife’s funeral. As church president, faced with disfranchisement and federal confiscation of Mormon property, including temples, Woodruff reached his monumental decision in 1890 to accept U.S. law and to petition for Utah statehood.
As church doctrines and practices evolved, Woodruff himself changed. The author examines the secular and religious development of Woodruff’s world view from apocalyptic mystic to pragmatic conciliator. He also reveals the gentle, solitary farmer; the fisherman and horticulturalist; the family man with seven wives; the charismatic preacher of the Mormon Reformation; the astute businessman; the urbane, savvy politician who courted the favor of prominent Republicans in California and Oregon (Leland Stanford and Isaac Trumbo); and the vulnerable romantic who pursued the affections of Lydia Mountford, an international lecturer and Jewish rights advocate. He traces a faithful polygamist who ultimately embraced the Christian Home movement and settled comfortably into a monogamous relationship in an otherwise typically Victorian setting.
This provocative meditation on the turn of the millennium explores the significance that a celebration of Christ's birth can have beyond the Christian community.
Writing from the perspective of Christian philosophy, David Walsh ponders the emergence of modern civilization from the medieval Christian past, concluding that Christian theology grounds the dominant ideas of modern society. He professes the importance and promise of Christianity while rejecting the Gnosticism, advocated by Harold Bloom and others, that places the divine within the self.
Affirming Christ's place at the heart of civilization, Walsh argues that the Christian faith has relevance beyond its own boundaries for all traditions that find their common ground in reason. This contemplative book asserts that the Christian millennial jubilee has meaning for all and that it points the way toward the fullness of life in this world as well as in eternity.
A Financial Times Book of the Year
A Foreign Affairs Book of the Year
A Spectator Book of the Year
“A landmark contribution to the study of these epochal events.”
—Times Literary Supplement
“Brilliantly researched and written…casts a careful eye upon the ghastly events that took place in the final decades of the Ottoman empire, when its rulers decided to annihilate their Christian subjects…Hitler and the Nazis gleaned lessons from this genocide that they then applied to their own efforts to extirpate Jews.”
—Jacob Heilbrun, The Spectator
Between 1894 and 1924, three waves of violence swept across Anatolia, targeting the region’s Christian minorities. By 1924, the Armenians, Assyrians, and Greeks, once nearly a quarter of the population, had been reduced to 2 percent. Most historians have treated these waves as distinct, isolated events, and successive Turkish governments presented them as an unfortunate sequence of accidents. The Thirty-Year Genocide is the first account to show that all three were actually part of a single, continuing, and intentional effort to wipe out Anatolia’s Christian population. Despite the dramatic swing from the Islamizing autocracy of the sultan to the secularizing republicanism of the post–World War I period, the nation’s annihilationist policies were remarkably constant, with continual recourse to premeditated mass killing, homicidal deportation, forced conversion, and mass rape. And one thing more was a constant: the rallying cry of jihad. While not justified under the teachings of Islam, the killing of two million Christians was effected through the calculated exhortation of the Turks to create a pure Muslim nation.
“A subtle diagnosis of why, at particular moments over a span of three decades, Ottoman rulers and their successors unleashed torrents of suffering.”
—Bruce Clark, New York Times Book Review
In these difficult economic times, thrift may seem like a necessity, rather than a route to joy. But in this handbook, the reader learns about the virtue of thrift, and how, in combination with gratitude and generosity, it can lead to deep, lasting contentment.
What is time? Is there a link between objective knowledge about time and subjective experience of time? And what is eternity? Does religion have the answer? Does science?
Marion Duff Hanks (1921–2011) was one of the most beloved and influential leaders of the Church of Jesus Christ of Latter-day Saints in the twentieth century, serving as a General Authority (senior leader) for forty years. He was also a leader of national import. As a recognized expert on youth, five US presidents appointed him to their President’s Council on Physical Fitness and Sports. Hanks also served as an executive leader of Rotary International and the Boy Scouts of America.
Author Richard Hanks draws on previously unavailable primary sources—journals, correspondence, notebooks, and recordings—to share this first and only authorized biography of his father. Hanks traces his father’s influence as he advocated for numerous changes in the institutional church, including humanitarian efforts, refugee relief services, missionary community service, a focus on mercy for the sinner, and a churchwide emphasis on “coming unto Christ.” A Renaissance man, Duff Hanks felt comfortable mingling with presidents and world leaders and speaking from pulpits and podiums to huge audiences and on television. But he found his greatest joy in assisting the individual, encouraging each in their personal search for happiness. Once, when asked about his goals, he replied, “My strongest desire is to qualify to be a friend of Christ.”
This is an auto-narrated audiobook edition of this book.
A groundbreaking look at how a predominantly white faith-based group reset the terms of the fight to integrate US cities.
The bitterly tangled webs of race and housing in the postwar United States hardly suffer from a lack of scholarly attention. But Tracy K’Meyer’s To Live Peaceably Together delivers something truly new to the field: a lively examination of a predominantly white faith-based group—the Quaker-aligned American Friends Service Committee (AFSC)—that took a unique and ultimately influential approach to cultivating wider acceptance of residential integration. Built upon detailed stories of AFSC activists and the obstacles they encountered in their work in Chicago, Philadelphia, and Richmond, California, To Live Peaceably Together is an engaging and timely account of how the organization allied itself to a cause that demanded constant learning, reassessment, and self-critique. K’Meyer details the spiritual and humanist motivations behind the AFSC, its members’ shifting strategies as they came to better understand structural inequality, and how those strategies were eventually adopted by a variety of other groups. Her fine-grained investigation of the cultural ramifications of housing struggles provides a fresh look at the last seventy years of racial activism.
In the decades after World War II, evangelical Christianity nourished America’s devotion to free markets, free trade, and free enterprise. The history of Wal-Mart uncovers a complex network that united Sun Belt entrepreneurs, evangelical employees, Christian business students, overseas missionaries, and free-market activists. Through the stories of people linked by the world’s largest corporation, Bethany Moreton shows how a Christian service ethos powered capitalism at home and abroad.
While industrial America was built by and for the urban North, rural Southerners comprised much of the labor, management, and consumers in the postwar service sector that raised the Sun Belt to national influence. These newcomers to the economic stage put down the plough to take up the bar-code scanner without ever passing through the assembly line. Industrial culture had been urban, modernist, sometimes radical, often Catholic and Jewish, and self-consciously international. Post-industrial culture, in contrast, spoke of Jesus with a drawl and of unions with a sneer, sang about Momma and the flag, and preached salvation in this world and the next.
This extraordinary biography of Wal-Mart’s world shows how a Christian pro-business movement grew from the bottom up as well as the top down, bolstering an economic vision that sanctifies corporate globalization.
The author has assigned her royalties and subsidiary earnings to Interfaith Worker Justice (www.iwj.org) and its local affiliate in Athens, GA, the Economic Justice Coalition (www.econjustice.org).
The first examination of predictive technology from the perspective of Catholic theology
Probabilistic predictions of future risk govern much of society. In business and politics alike, institutional structures manage risk by controlling the behavior of consumers and citizens. New technologies comb through past data to predict and shape future action. Choosing between possible future paths can cause anxiety as every decision becomes a calculation to achieve the most optimal outcome.
Tomorrow’s Troubles is the first book to use virtue ethics to analyze these pressing issues. Paul Scherz uses a theological analysis of risk and practical reason to show how risk-based decision theory reorients our relationships to the future through knowledge of possible dangers and foregone opportunities—and fosters a deceptive hope for total security. Scherz presents this view of temporality as problematic because it encourages a desire for stability through one’s own efforts instead of reliance on God. He also argues that the largest problem with predictive models is that they do not address individual reason and free will. Instead of dwelling on a future, we cannot control, we can use our past experiences and the Christian tradition to focus on discerning God’s will in the present.
Tomorrow’s Troubles offers a thoughtful new framework that will help Christians benefit from the positive aspects of predictive technologies while recognizing God’s role in our lives and our futures.
This collection presents a representative sample of the writings of three of the six Jesuits who were slain in El Salvador on November 16, 1989. Although little known in the United States, these men were significant scholars who possessed an original conception of the university. They affirmed in difficult circumstances, the pursuit and teaching of truth as a collaborative, collegial process that transcends international boundaries.
Rediscovered at the end of the nineteenth century in Coptic and Ethiopic versions, the Epistle of the Apostles (Epistula Apostolorum) is a "revelation dialogue," in which the risen Jesus converses with his disciples before his ascension and delivers instructions for strengthening the young church. In the first major study in English of this ancient document, Julian V. Hills probes its remarkable witness to the traditions that circulated in Jesus' name in the second century.
Hills tackles the document's literary framework, collecting and assessing signals to its composition. In detailed analyses of passages about Jesus' miracles, the first appearance of the risen Lord, the second advent, and the commissioning of the Apostles, Hills shows how older traditions were reshaped and interpreted according to the distinctive communal situation and theological vision of the author.
In Hills's careful and insightful work, scholars and students of early Christianity will find clues to the elusive reality of Christianity in the second century. This ancient Epistle can now become a prominent conversation partner among many newly accessible early post-resurrection traditions.
This expanded edition of the out-of-print original, published in 1990, includes a new preface and bibliography.
Tradition and Modernity focuses on how Christians and Muslims connect their traditions to modernity, looking especially at understandings of history, changing patterns of authority, and approaches to freedom. The volume includes a selection of relevant texts from 19th- and 20th-century thinkers, from John Henry Newman to Tariq Ramadan, accompanied by illuminating commentaries.
The Transformation of the Christian Right chronicles and analyzes the remarkable changes that have occurred in the Christian Right from its emergence in the late 1970s to the present. It documents the rapid turnover of Christian-Right organizations and explains the forces driving that kaleidoscopic change. Moen also traces the strategic shift of the movement’s leaders, away from lobbying the Congress and toward mobilizing conservative activists in the grass roots; he demonstrates the substitution of liberal language (with its emphasis on “equality, rights, and freedom”) for moralistic language (with its focus on “right and wrong”). Much has been written about the Christian Right’s impact on politics but little about how years of political activism have shaped and influenced the Christian Right. Moen addresses that neglected side of the issue.
The timeless human desire to be more beautiful, intelligent, healthy, athletic, or young has given rise in our time to technologies of human enhancement. Athletes use drugs to increase their strength or stamina; cosmetic surgery is widely used to improve physical appearance; millions of men take drugs like Viagra to enhance sexual performance. And today researchers are exploring technologies such as cell regeneration and implantable devices that interact directly with the brain. Some condemn these developments as a new kind of cheating—not just in sports but in life itself—promising rewards without effort and depriving us most of all of what it means to be authentic human beings. “Transhumanists,” on the other hand, reject what they see as a rationalizing of human limits, as if being human means being content forever with underachieving bodies and brains. To be human, they insist, is to be restless with possibilities, always eager to transcend biological limits.
As the debate grows in urgency, how should theology respond? Christian theologians recognize truth on both sides of the argument, pointing out how the yearnings of the transhumanists—if not their technological methods—find deep affinities in Christian belief. In this volume, Ronald Cole-Turner has joined seasoned scholars and younger, emerging voices together to bring fresh insight into the technologies that are already reshaping the future of Christian life and hope.
A revealing account of the lives and work of Ethiopian Orthodox pilgrims in sixteenth-century Rome, examining how this African diasporic community navigated the challenges of religious pluralism in the capital of Latin Christianity.
Tucked behind the apse of Saint Peter’s Basilica in Rome is the ancient church of Santo Stefano. During the sixteenth century, Santo Stefano hosted an unusual community: a group of Ethiopian Orthodox pilgrims whose faith and culture were both like and unlike those of Latin Europe. The pilgrims of Santo Stefano were the only African community in premodern Europe to leave extensive documents in their own language (Gǝʿǝz). They also frequently collaborated with Latin Christians to disseminate their expert knowledge of Ethiopia and Ethiopian Christianity, negotiating the era’s heated debates over the boundaries of religious belonging.
Translating Faith is the first book-length study of this community in nearly a century. Drawing on Gǝʿǝz and European-language sources, Samantha Kelly documents how pilgrims maintained Ethiopian Orthodox practices while adapting to a society increasingly committed to Catholic conformity. Focusing especially on the pilgrims’ scholarly collaborations, Kelly shows how they came to produce and share Ethiopian knowledge—as well as how Latin Christian assumptions and priorities transformed that knowledge in unexpected ways. The ambivalent legacies of these exchanges linger today in the European tradition of Ethiopian Studies, which Santo Stefano is credited with founding.
Kelly’s account of the Santo Stefano pilgrim community is a rich tale about the possibilities and pitfalls of ecumenical dialogue, as well as a timely history in our own age marked by intensive and often violent negotiations of religious and racial difference.
Like the Bouthilliers, the Colberts, the Fouquets, and the Letelliers, the Arnauld family rose to prominence at the end of the sixteenth century by attaching themselves to the king. Their power and influence depended upon absolute loyalty and obedience to the sovereign whose own power they sought to enhance. Dictates of conscience, however, brought all that to an end and put them in conflict with both king and pope. As a result of the religious conversion of Angélique Arnauld early in the seventeenth century, the family eventually adopted a set of religious principles that appeared Calvinist to some ecclesiastical authorities. These "Jansenist" principles were condemned by the papacy and Louis XIV.
The travails of conscience experienced by the Arnauld family, and the resulting religious schism that separated different branches, divided husbands from wives and parents from children. However, neither the historic achievements of individual family members nor the differences of opinion between them could obscure the sense of family solidarity.
The dramatic appeal of this book is underscored by a tumultuous period in French history which coincides with and punctuates the Arnauld family's struggle with the world. We see how this extraordinary family reacted to momentous political and religious developments, as well as the ways in which individual members, by means of their own convictions, helped shape the history of their time.
Counter Reformation, Catholic Reformation, the Baroque Age, the Tridentine Age, the Confessional Age: why does Catholicism in the early modern era go by so many names? And what political situations, what religious and cultural prejudices in the nineteenth and twentieth centuries gave rise to this confusion? Taking up these questions, John W. O’Malley works out a remarkable guide to the intellectual and historical developments behind the concepts of Catholic reform, the Counter Reformation, and, in his felicitous term, Early Modern Catholicism. The result is the single best overview of scholarship on Catholicism in early modern Europe, delivered in a pithy, lucid, and entertaining style. Although its subject is fundamental to virtually all other issues relating to sixteenth- and seventeenth-century Europe, there is no other book like this in any language.
More than a historiographical review, Trent and All That makes a compelling case for subsuming the present confusion of terminology under the concept of Early Modern Catholicism. The term indicates clearly what this book so eloquently demonstrates: that Early Modern Catholicism was an aspect of early modern history, which it strongly influenced and by which it was itself in large measure determined. As a reviewer commented, O’Malley’s discussion of terminology ‘opens up a different way of conceiving of the whole history of Catholicism between the Reformation and the French Revolution.”
Winner of the John Gilmary Shea Prize
The Council of Trent (1545–1563), the Catholic Church’s attempt to put its house in order in response to the Protestant Reformation, has long been praised and blamed for things it never did. Now, in this first full one-volume history in modern times, John W. O’Malley brings to life the volatile issues that pushed several Holy Roman emperors, kings and queens of France, and five popes—and all of Europe with them—repeatedly to the brink of disaster.
During the council’s eighteen years, war and threat of war among the key players, as well as the Ottoman Turks’ onslaught against Christendom, turned the council into a perilous enterprise. Its leaders declined to make a pronouncement on war against infidels, but Trent’s most glaring and ironic silence was on the authority of the papacy itself. The popes, who reigned as Italian monarchs while serving as pastors, did everything in their power to keep papal reform out of the council’s hands—and their power was considerable. O’Malley shows how the council pursued its contentious parallel agenda of reforming the Church while simultaneously asserting Catholic doctrine.
Like What Happened at Vatican II, O’Malley’s Trent: What Happened at the Council strips mythology from historical truth while providing a clear, concise, and fascinating account of a pivotal episode in Church history. In celebration of the 450th anniversary of the council’s closing, it sets the record straight about the much misunderstood failures and achievements of this critical moment in European history.
True Christianity presents a satisfying and sensible alternative to mainstream Christianity. The last book published by Swedish scientist-turned-seer Emanuel Swedenborg, it serves as both the keystone in the architecture of his theology and the summary of his far-reaching psychological insights. This volume, the first of two, provides unique answers to humankind’s perennial questions about the nature of God and about Jesus—not only what his purpose was and how he fulfilled it, but why his life and death are still relevant to us now.
This volume features an introduction by R. Guy Erwin of California Lutheran University setting the work in its theological and historical context.
The New Century Edition of the Works of Emanuel Swedenborg is a modern-language, scholarly translation of Swedenborg’s theological works. The series’ easy-to-read style retains the dignity, variety, clarity, and gender-inclusive language of Swedenborg’s original Latin, bringing his thought to life. Introductions and annotations by eminent, international scholars place Swedenborg’s writings in their historical context and illuminate obscure references within the text, enabling readers to understand and trace Swedenborg’s influence as never before.True Christianity presents a satisfying and sensible alternative to mainstream Christianity. The last book published by Swedish scientist-turned-seer Emanuel Swedenborg, it serves as both the keystone in the architecture of his theology and the summary of his far-reaching psychological insights. This volume, the first of two, provides unique answers to humankind’s perennial questions about the nature of God and about Jesus—not only what his purpose was and how he fulfilled it, but why his life and death are still relevant to us now.
The New Century Edition of the Works of Emanuel Swedenborg is a modern-language, scholarly translation of Swedenborg’s theological works. The series’ easy-to-read style retains the dignity, variety, clarity, and gender-inclusive language of Swedenborg’s original Latin, bringing his thought to life.
This portable edition contains the full text of the New Century Edition translation, but not the introduction, annotations, or other supplemental materials found in the deluxe edition.
True Christianity presents a satisfying and sensible alternative to mainstream Christianity. The last book published by Swedish scientist-turned-seer Emanuel Swedenborg, it serves as both the keystone in the architecture of his theology and the summary of his far-reaching psychological insights. This volume, the first of two, provides unique answers to humankind’s perennial questions about the nature of God and about Jesus—not only what his purpose was and how he fulfilled it, but why his life and death are still relevant to us now.
The New Century Edition of the Works of Emanuel Swedenborg is a modern-language, scholarly translation of Swedenborg’s theological works. The series’ easy-to-read style retains the dignity, variety, clarity, and gender-inclusive language of Swedenborg’s original Latin, bringing his thought to life.
This portable edition contains the full text of the New Century Edition translation, but not the introduction, annotations, or other supplemental materials found in the deluxe edition.
In the final years of his life, Emanuel Swedenborg wrote True Christianity, an opus that served both to contextualize his theology within contemporary Christianity and to serve as a road map for the new spiritual age that would follow. This second volume covers topics such as freedom of choice, repentance, the transformation of a person’s inner being during spiritual awakening, the rites of baptism and the Holy Supper (communion), and the second coming of the Lord.
This new translation is part of the New Century Edition of the Works of Emanuel Swedenborg, an ongoing project to render Swedenborg’s theological works in clear, contemporary language that reflects the simple and engaging style of the original Latin. The portable edition contains the text of the New Century Edition translation, but not the annotations or other supplementary materials found in the deluxe edition.
In the final years of his life, Emanuel Swedenborg wrote True Christianity, an opus that served both to contextualize his theology within contemporary Christianity and to serve as a road map for the new spiritual age that would follow. This second volume covers topics such as freedom of choice, repentance, the transformation of a person’s inner being during spiritual awakening, the rites of baptism and the Holy Supper (communion), and the second coming of the Lord.
This new translation is part of the New Century Edition of the Works of Emanuel Swedenborg, an ongoing project to render Swedenborg’s theological works in clear, contemporary language that reflects the simple and engaging style of the original Latin. The portable edition contains the text of the New Century Edition translation, but not the annotations or other supplementary materials found in the deluxe edition.
The first scholarly treatment of the strategies employed by the New Christian Right in litigating cases regarding religion
Trumping Religion provides a detailed analysis of the five major public-interest law firms that have litigated religion cases in the federal courts between 1980 and 2000. Allied with several highly vocal, evangelical ministries, such as those of Jerry Falwell and Pat Robinson, these legal organizations argue that religious expression is a form of protected speech and thereby gain a greater latitude of interpretation in the courts. The long-term agenda of the New Christian Right as illuminated by this study is to shape church-state jurisprudence in a way that permits free course for the Christian gospel.
Steven P. Brown presents his research and conclusions from a balanced viewpoint. In filling a distinct void in the literature, this book will be of considerable interest to political scientists, legal scholars, law schools and seminaries, and anyone concerned with the intersection of religion and judicial politics.
Ever since the reelection of President Bush, conservative Christians have been stereotyped in the popular media: Bible-thumping militants and anti-intellectual zealots determined to impose their convictions on such matters as evolution, school prayer, pornography, abortion, and homosexuality on the rest of us. But conservative Christians are not as fanatical or intractable as many people think, nor are they necessarily the monolithic voting block or political base that kept Bush in power.
Andrew M. Greeley and Michael Hout's eye-opening book expertly conveys the complexity, variety, and sensibilities of conservative Christians, dispelling the myths that have long shrouded them in prejudice and political bias. For starters, Greeley and Hout reveal that class and income have trumped moral issues for these Americans more often than we realize: a dramatic majority of working-class and lower-class conservative Christians backed liberals such as Jimmy Carter and Bill Clinton during their runs for president. And when it comes to abortion, most conservative Christians are not consistently pro-life in the absolute fashion usually assumed: they are still more likely to oppose the practice than other Americans, but 86 percent of them are willing to tolerate it to protect the health of the mother or when the woman has been raped, and 22 percent of them are even pro-choice.
What do conservative Christians really think about evolution, homosexuality, or even the meaning of the word of God? Answering these questions and more, The Truth about Conservative Christians will interest—and surprise—a broad range of readers, especially in this heated election year.
The first comprehensive history of the Vatican’s agenda to defeat the forces of secular liberalism and communism through international law, cultural diplomacy, and a marriage of convenience with authoritarian and right-wing rulers.
After the United States entered World War I and the Russian Revolution exploded, the Vatican felt threatened by forces eager to reorganize the European international order and cast the Church out of the public sphere. In response, the papacy partnered with fascist and right-wing states as part of a broader crusade that made use of international law and cultural diplomacy to protect European countries from both liberal and socialist taint.
A Twentieth-Century Crusade reveals that papal officials opposed Woodrow Wilson’s international liberal agenda by pressing governments to sign concordats assuring state protection of the Church in exchange for support from the masses of Catholic citizens. These agreements were implemented in Mussolini’s Italy and Hitler’s Germany, as well as in countries like Latvia, Lithuania, and Poland. In tandem, the papacy forged a Catholic International—a political and diplomatic foil to the Communist International—which spread a militant anticommunist message through grassroots organizations and new media outlets. It also suppressed Catholic antifascist tendencies, even within the Holy See itself.
Following World War II, the Church attempted to mute its role in strengthening fascist states, as it worked to advance its agenda in partnership with Christian Democratic parties and a generation of Cold War warriors. The papal mission came under fire after Vatican II, as Church-state ties weakened and antiliberalism and anticommunism lost their appeal. But—as Giuliana Chamedes shows in her groundbreaking exploration—by this point, the Vatican had already made a lasting mark on Eastern and Western European law, culture, and society.
When, in our turbulent day, we hear of a “clash of civilizations,” it’s easy to imagine an unbridgeable chasm between the Islamic world and Christendom stretching back through time. But such assumptions crumble before the drama that unfolds in this book. Two Faiths, One Banner shows how in Europe, the heart of the West, Muslims and Christians were often comrades-in-arms, repeatedly forming alliances to wage war against their own faiths and peoples.
Here we read of savage battles, deadly sieges, and acts of individual heroism; of Arab troops rallying by the thousands to the banner of a Christian emperor outside the walls of Verona; of Spanish Muslims standing shoulder to shoulder with their Christian Catalan neighbors in opposition to Castilians; of Greeks and Turks forming a steadfast bulwark against Serbs and Bulgarians, their mutual enemy; of tens of thousands of Hungarian Protestants assisting the Ottomans in their implacable and terrifying march on Christian Vienna; and finally of Englishman and Turk falling side by side in the killing fields of the Crimea.
This bold book reveals how the idea of a “Christian Europe” long opposed by a “Muslim non-Europe” grossly misrepresents the facts of a rich, complex, and—above all—shared history. The motivations for these interfaith alliances were dictated by shifting diplomacies, pragmatic self-interest, realpolitik, and even genuine mutual affection, not by jihad or religious war. This insight has profound ramifications for our understanding of global politics and current affairs, as well as of religious history and the future shape of Europe.
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