Focused studies on the historical interactions and formations of Judaism and Christianity
This volume of essays, from an internationally renowned group of scholars, challenges popular ways of understanding how Judaism and Christianity came to be separate religions in antiquity. Essays in the volume reject the belief that there was one parting at an early point in time and contest the argument that there was no parting until a very late date. The resulting volume presents a complex account of the numerous ways partings occurred across the ancient Mediterranean spanning the first four centuries CE.
Features:
Between 1939 and 1945 more than 17,000 Catholic German priests and seminarians were conscripted into Hitler’s Wehrmacht. Men who had devoted their lives to God found themselves advancing the cause of an abhorrent regime. Lauren Faulkner Rossi draws on personal correspondence, official military reports, memoirs, and interviews to present a detailed picture of Catholic priests who served faithfully in the German armed forces in the Second World War. Most of them failed to see the bitter irony of their predicament.
Wehrmacht Priests plumbs the moral justifications of men who were committed to their religious vocation as well as to the cause of German nationalism. In their wartime and postwar writings, these soldiers often stated frankly that they went to war willingly, because it was their spiritual duty to care for their countrymen in uniform. But while some priests became military chaplains, carrying out work consistent with their religious training, most served in medical roles or, in the case of seminarians, in general infantry. Their convictions about their duty only strengthened as Germany waged an increasingly desperate battle against the Soviet Union, which they believed was an existential threat to the Catholic Church and German civilization.
Wehrmacht Priests unpacks the complex relationship between the Catholic Church and the Nazi regime, including the Church’s fierce but futile attempts to preserve its independence under Hitler’s dictatorship, its accommodations with the Nazis regarding spiritual care in the military, and the shortcomings of Catholic doctrine in the face of total war and genocide.
In this poignant and startlingly original book, Brian Doyle examines the heart as a physical organ—how it is supposed to work, how surgeons try to fix it when it doesn’t—and as a metaphor: the seat of the soul, the power house of the body, the essence of spirituality. In a series of profoundly moving ruminations, Doyle considers the scientific, emotional, literary, philosophical, and spiritual understandings of the heart—from cardiology to courage, from love letters and pop songs to Jesus. Weaving these strands together is the torment of Doyle’s own infant son’s heart surgery and the inspiring story of the young heart doctor who saved Liam’s life.
The Wet Engine is a book that will change how you feel and think about the mysterious, fragile human heart. This new paperback edition includes a foreword by Dr. Marla Salmon, dean of the University of Washington School of Nursing.
Of the seven sacraments of the Roman Catholic Church, matrimony is the most discussed, debated, disputed, and adjudicated in all of canon law. In this book, Brendan Killeen employs the fundamental question “What brings a marriage into existence?” as the legal and scholarly means to explore the very nature of marriage within the framework of the canon law of the Catholic Church.
Killeen conducts his exploration in two phases. First he scrutinizes the canon law’s primary sources—texts dating as far back as the Roman Empire—and gives readers a fresh perspective of the law’s historical progression. He then examines the papers from the Second Vatican Council and offers both an objective evaluation of the law at present and some possible amendments for its future.
Noteworthy for its diligent research and in-depth analysis, What Brings a Marriage into Existence? will be useful to both newcomers to the canon law of marriage as well as seasoned scholars.
The debate between the two friends is presented here in the form of a correspondence they conducted over a period of two years (and did not originally intend for publication). It has undergone very little editing and revision; the authors have wanted to preserve the spontaneous give and take of their exchange. Together they have produced a work of philosophical dialogue that is unusually fruitful in its ability to clarify some fundamental issues of religion.
During four years in session, Vatican Council II held television audiences rapt with its elegant, magnificently choreographed public ceremonies, while its debates generated front-page news on a near-weekly basis. By virtually any assessment, it was the most important religious event of the twentieth century, with repercussions that reached far beyond the Catholic church. Remarkably enough, this is the first book, solidly based on official documentation, to give a brief, readable account of the council from the moment Pope John XXIII announced it on January 25, 1959, until its conclusion on December 8, 1965; and to locate the issues that emerge in this narrative in their contexts, large and small, historical and theological, thereby providing keys for grasping what the council hoped to accomplish.
What Happened at Vatican II captures the drama of the council, depicting the colorful characters involved and their clashes with one another. The book also offers a new set of interpretive categories for understanding the council’s dynamics—categories that move beyond the tired “progressive” and “conservative” labels. As we approach the fiftieth anniversary of the calling of the council, this work reveals in a new way the spirit of Vatican II. A reliable, even-handed introduction to the council, the book is a critical resource for understanding the Catholic church today, including the pontificate of Benedict XVI.
A distinctive Christian heresy? A competitor of burgeoning Christianity? A pre-Christian folk religion traceable to "Oriental syncretism"? How do we account for the disparate ideas, writings, and practices that have been placed under the Gnostic rubric? To do so, Karen King says, we must first disentangle modern historiography from the Christian discourse of orthodoxy and heresy that has pervaded--and distorted--the story.
Exciting discoveries of previously unknown ancient writings--especially the forty-six texts found at Nag Hammadi in 1945--are challenging historians of religion to rethink not only what we mean by Gnosticism but also the standard account of Christian origins. The Gospel of Mary and The Secret Book of John, for example, illustrate the variety of early Christianities and are witness to the struggle of Christians to craft an identity in the midst of the culturally pluralistic Roman Empire. King shows how historians have been misled by ancient Christian polemicists who attacked Gnostic beliefs as a "dark double" against which the new faith could define itself. Having identified past distortions, she is able to offer a new and clarifying definition of Gnosticism. Her book is thus both a thorough and innovative introduction to the twentieth-century study of Gnosticism and a revealing exploration of the concept of heresy as a tool in forming religious identity.
A distinctive Christian heresy? A competitor of burgeoning Christianity? A pre-Christian folk religion traceable to "Oriental syncretism"? How do we account for the disparate ideas, writings, and practices that have been placed under the Gnostic rubric? To do so, Karen King says, we must first disentangle modern historiography from the Christian discourse of orthodoxy and heresy that has pervaded--and distorted--the story.
Exciting discoveries of previously unknown ancient writings--especially the forty-six texts found at Nag Hammadi in 1945--are challenging historians of religion to rethink not only what we mean by Gnosticism but also the standard account of Christian origins. The Gospel of Mary and The Secret Book of John, for example, illustrate the variety of early Christianities and are witness to the struggle of Christians to craft an identity in the midst of the culturally pluralistic Roman Empire. King shows how historians have been misled by ancient Christian polemicists who attacked Gnostic beliefs as a "dark double" against which the new faith could define itself. Having identified past distortions, she is able to offer a new and clarifying definition of Gnosticism. Her book is thus both a thorough and innovative introduction to the twentieth-century study of Gnosticism and a revealing exploration of the concept of heresy as a tool in forming religious identity.
From one of our foremost church historians comes an overarching analysis of the three modern Catholic councils—an assessment of what Catholicism was and has become today.
Catholic councils are meetings of bishops. In this unprecedented comparison of the three most recent meetings, John O’Malley traverses more than 450 years of Catholic history and examines the councils’ most pressing and consistent concerns: questions of purpose, power, and relevance in a changing world. By offering new, sometimes radical, even troubling perspectives on these convocations, When Bishops Meet analyzes the evolution of the church itself.
The Catholic Church today is shaped by the historical arc starting from Trent in the sixteenth century to Vatican II. The roles of popes, the laity, theologians, and others have varied from the bishop-centered Trent, to Vatican I’s declaration of papal infallibility, to a new balance of power in the mid-twentieth century. At Trent, lay people had direct influence on proceedings. By Vatican II, their presence was token. At each gathering, fundamental issues recurred: the relationship between bishops and the papacy, the very purpose of a council, and doctrinal change. Can the teachings of the church, by definition a conservative institution, change over time?
Councils, being ecclesiastical as well as cultural institutions, have always reflected and profoundly influenced their times. Readers familiar with John O’Malley’s earlier work as well as those with no knowledge of councils will find this volume an indispensable guide for essential questions: Who is in charge of the church? What difference did the councils make, and will there be another?
Since World War II, Protestant sermons have been an influential tool for defining American citizenship in the wake of national crises.
In the aftermath of national tragedies, Americans often turn to churches for solace. Because even secular citizens attend these services, they are also significant opportunities for the Protestant religious majority to define and redefine national identity and, in the process, to invest the nation-state with divinity. The sermons delivered in the wake of crises become integral to historical and communal memory—it matters greatly who is mourned and who is overlooked.
Melissa M. Matthes conceives of these sermons as theo-political texts. In When Sorrow Comes, she explores the continuities and discontinuities they reveal in the balance of state power and divine authority following the bombing of Pearl Harbor, the assassinations of JFK and MLK, the Rodney King verdict, the Oklahoma City bombing, the September 11 attacks, the Newtown shootings, and the Black Lives Matter movement. She argues that Protestant preachers use these moments to address questions about Christianity and citizenship and about the responsibilities of the Church and the State to respond to a national crisis. She also shows how post-crisis sermons have codified whiteness in ritual narratives of American history, excluding others from the collective account. These civic liturgies therefore illustrate the evolution of modern American politics and society.
Despite perceptions of the decline of religious authority in the twentieth century, the pulpit retains power after national tragedies. Sermons preached in such intense times of mourning and reckoning serve as a form of civic education with consequences for how Americans understand who belongs to the nation and how to imagine its future.
Catholic institutions of higher learning are at a crossroads: How can they remain true to their roots while recognizing that many of their administrations, faculties, and student bodies have little connection with the tradition? How can these institutions remain competitive while maintaining a relationship to the Church?
During the past several years Catholic theologian John C. Haughey, SJ, has conducted groundbreaking research on these questions. He has done this in tandem with a team of Catholic scholars from around the United States. Haughey has also conducted numerous workshops with faculty at a dozen Catholic colleges and universities to learn firsthand about their research and teaching aspirations. Those relationships and conversations provide the foundation for this book’s many insights.
In Where Is Knowing Going? Haughey explores what constitutes the Catholic identity of Catholic colleges and universities. Going beyond a doctrinal understanding of Catholic identity to one that engages and is engaged by the intellectual tradition of Catholicism, Haughey does not find that the issue of Catholic identity is adequately dealt with by marketing the distinctive identities of institutions in terms of their founding religious orders or saints. He provides a sure-handed process whereby the pursuits of individual faculty can be better aligned with the formal mission of the institution.
Who Shall Enter Paradise? recounts in detail the history of Christian-Muslim engagement in a core area of sub-Saharan Africa’s most populous nation, home to roughly equal numbers of Christians and Muslims. It is a region today beset by religious violence, in the course of which history has often been told in overly simplified or highly partisan terms. This book reexamines conversion and religious identification not as fixed phenomena, but as experiences shaped through cross-cultural encounters, experimentation, collaboration, protest, and sympathy.
Shobana Shankar relates how Christian missions and African converts transformed religious practices and politics in Muslim Northern Nigeria during the colonial and early postcolonial periods. Although the British colonial authorities prohibited Christian evangelism in Muslim areas and circumscribed missionary activities, a combination of factors—including Mahdist insurrection, the abolition of slavery, migrant labor, and women’s evangelism—brought new converts to the faith. By the 1930s, however, this organic growth of Christianity in the north had given way to an institutionalized culture based around medical facilities established in the Hausa emirates. The end of World War II brought an influx of demobilized soldiers, who integrated themselves into the local Christian communities and reinvigorated the practice of lay evangelism.
In the era of independence, Muslim politicians consolidated their power by adopting many of the methods of missionaries and evangelists. In the process, many Christian men and formerly non-Muslim communities converted to Islam. A vital part of Northern Nigerian Christianity all but vanished, becoming a religion of “outsiders.”
In the wake of life-changing events—whether as global in reach as the terrorist attacks on September 11 or as personal as the death of a child—the first question that springs to mind is “Why?” Why do good people suffer pain and loss? Why does God allow these things to happen?
In this simple, straightforward book, Bruce Henderson tackles some of the most difficult questions that people of faith face in their lives. Drawing from the wisdom of visionary Emanuel Swedenborg, who wrestled with these same questions more than two hundred years ago, Henderson describes a universe in which God allows us free will and choice, subtly guiding the course of our lives with an insight no mortal can comprehend. Pain and suffering ultimately lead to good, and as we walk the path, we draw ever closer to heaven.
In the end, the question is not why these things happen, but what good can come of them, and how we can use our gift of free will to create a better world for ourselves and others. In this, Henderson says, God is our partner and guiding hand, turning pain to hope and trust.
From immigrant ghetto love stories such as The Cohens and the Kellys (1926), through romantic comedies including Meet the Parents (2000) and Knocked Up (2007), to television series such as Transparent (2014–), Jewish-Christian couplings have been a staple of popular culture for over a century. In these pairings, Joshua Louis Moss argues, the unruly screen Jew is the privileged representative of progressivism, secular modernism, and the cosmopolitan sensibilities of the mass-media age. But his/her unruliness is nearly always contained through romantic union with the Anglo-Christian partner. This Jewish-Christian meta-narrative has recurred time and again as one of the most powerful and enduring, although unrecognized, mass-culture fantasies.
Using the innovative framework of coupling theory, Why Harry Met Sally surveys three major waves of Jewish-Christian couplings in popular American literature, theater, film, and television. Moss explores how first-wave European and American creators in the early twentieth century used such couplings as an extension of modernist sensibilities and the American “melting pot.” He then looks at how New Hollywood of the late 1960s revived these couplings as a sexually provocative response to the political conservatism and representational absences of postwar America. Finally, Moss identifies the third wave as emerging in television sitcoms, Broadway musicals, and “gross-out” film comedies to grapple with the impact of American economic globalism since the 1990s. He demonstrates that, whether perceived as a threat or a triumph, Jewish-Christian couplings provide a visceral, easily graspable, template for understanding the rapid transformations of an increasingly globalized world.
There are two ways to leave the Amish—one is through life and the other through death. When Saloma Miller Furlong’s father dies during her first semester at Smith College, she returns to the Amish community she had left twenty four years earlier to attend his funeral. Her journey home prompts a flood of memories. Now a mother with grown children of her own, Furlong recalls her painful childhood in a family defined by her father’s mental illness, her brother’s brutality, her mother’s frustration, and the austere traditions of the Amish—traditions Furlong struggled to accept for years before making the difficult decision to leave the community. In this personal and moving memoir, Furlong traces the genesis of her desire for freedom and education and chronicles her conflicted quest for independence. Eloquently told, Why I Left the Amish is a revealing portrait of life within—and without—this frequently misunderstood community.
Volume 1, Life Writings of Frontier Women series, edited by Maureen Ursenbach Beecher
Mary Richard's journals and letters record a young woman's rare, but richly detailed view of life in the temporary Mormon pioneer communities in Iowa.
By exploring a practical, rather than propositional, understanding of religious belief, this book provides a new construct through which to view philosophy of religion. Terrence W. Tilley shifts the focus of debate from the justification of rational belief to the exercise of wisdom in making or maintaining a commitment to religious practices. It is through practices, Tilley concludes, that religious belief is formed.
After analyzing the strengths and limitations of the modern approaches, Tilley applies the concept of wisdom to the process of making a religious commitment. Wisdom, as explored by Aristotle, St. Thomas Aquinas, and John Henry Newman, may be thought of as the bridge between intellectual and moral virtues. Roughly, it can be described as the ability to put intellect into action in a context. Because wisdom is a virtue requiring concrete display, the book discusses the wisdom of commitment to specific religious practices of a range of traditions. These examples demonstrate the issues and complexities involved in the wisdom of making a religious commitment. This important challenge to contemporary philosophy of religion will be of special interest to students and teachers of theology and philosophy of religion.
Appealing to dialogue is often just a safe way of referring to something negative, or at best blandly neutral: the avoidance of conflict, the denial of similarity, not stirring deep-seated disagreement, etc. When Bernard o’Connor says pope Benedict XVI facilitated dialogue, however, he means something quite positive, very much tangible and certainly transformative. In providing an account of the pope’s interactions with various groups of the international community, O’Connor attempts to convey Benedict XVI’s diplomacy as encounter, where even in the sphere of international relations exhortations to “dialogue” are invitations to see more clearly and be moved as much as move.
To dialogue is to embrace, revise perception such that our approaches to the great questions of our day are not simply shared but correct. As O’Connor writes, “Pope Benedict attempts to promote the outlook that a renewed emphasis upon objective, critical and structured philosophical reasoning positions practice, diplomatic and otherwise, to regain its lost foundation and framework. the quest for integrity, if nothing else, should motivate our fidelity to academic pursuit, to intellectual investigation, and to rigorous interdisciplinary inquiry. so influenced, practice will then reject what is arbitrary and be guided by what is time-tested and enduring.”
O’Connor illustrates true dialogue emerging from the encounter, and in turn provides scores of characteristics of this encounter as it unfolds in papal diplomacy. In providing scores of addresses and speeches to various bodies, O’Connor presents pope Benedict XVI as an example of effective diplomacy that treats the meetings on the world stage as engaging in true dialogue. encounter is the true basis of dialogue and one that allows it to open to what is truly a catalyst for change toward cooperation––witness, both personal and collective. As o’Connor shows, “where there is authentic encounter, as meeting in mutual trust, what arises is context for witness.” If authentic even the diplomatic encounter has the means to deepen and transform one’s being.
Witness Through Encounter intends to fulfill multiple needs. the diplomatic approach exemplified herein is singular and worthy of study among political scientists, sociologists, philosophers and diplomats eager to embrace a worldview that is more personal than simply humanistic. this work will also be useful in inter-religious settings. An additional advantage of O’Connor’s presentation of Benedict XVI’s diplomatic approach, his witness through encounter, is that it contains insight valuable to the scholar alongside the resources used.
In 1842, founder Joseph Smith foresaw the LDS Women's Relief Society as "a kingdom of Priests," that he "would ordain them to preside over the society...just the Presidency preside over the church." Originally, the LDS Women's Relief Society paralleled the LDS men's priesthood quorums. Women were "ordained" to various positions, as well as set apart to be healers "with power to rebuke diseases."
In the 19th-century, Mormon theology also spoke of a Mother God, having "all power and glory" with the Father in Heaven. Mormon doctrine also hinted at the divine status of Eve, Mary, and Mary Magdalene.
The 19th-century Woman's Exponent, published by the LDS Women's Relief Society, editorialized in favor of "equal rights before the law, equal pay for equal work, equal political rights." The magazine's masthead read, "The Rights of the Women of Zion and the Rights of Women of All Nations."
One Relief Society founder, Sarah Kimball, referred to herself as "a woman's rights woman," while another leader, Bathsheba Smith, was called on a Relief Society mission in 1870 to preach "woman's rights" throughout southern Utah. According to the Woman's Exponent, a woman's place was not just "in the nursery" but "in the library, the laboratory, the observatory."
Women were encouraged to pursue formal education and career opportunities, study medicine and involve themselves in politics. Mormon women were assured that "when men see that women can exist without them, it will perhaps take a little of the conceit out of some of them."
Women who served inside LDS temples were termed "priestesses," while LDS Women's Relief Society president Eliza R. Snow was known as a "prophetess." Snow discouraged women from confiding their personal issues to male bishops, saying that such matters "should be referred to the Relief Society president and her counselors."
In 1875, LDS Women's Relief Society president, Emmeline B. Wells, could say with confidence: "Let woman speak for herself; she has the right of freedom of speech. Women are too slow in moving forward, afraid of criticism, of being called unwomanly, of being thought masculine. What of it? If men are so much superior to women, the nearer we come up to the manly standard the higher we elevate ourselves."
Feminist thought has wrestled with the question of whether religion has been principally responsible for the oppression of women or instead has provided access to culture, public life, and--sometimes--power. This study of Italian women and Catholicism from the fourth through the twentieth century reflects this conflict and the tension between the masculine character of divinity in the Catholic Church and the potential for equality in the gospels and early writings ("neither male nor female, but one in Jesus").
The various chapters in this book consider the institutions within which religious women lived, many of which they themselves founded or reorganized. In addition to overviews of women and the religious life throughout the periods under study, specific chapters focus on mystical marriage, religious writings by women, secular writings by nuns, women in sacred images, women in the nineteenth-century Christian family, Marian pilgrimages, and depictions of sisters and saints in film. The authors, leading American, Italian, and French scholars, have drawn on rich resources to provide a panorama of sixteen centuries of Italian history, religious history, and women's history.
The Book of Mormon’s narrative privileges Isaiah over other sources, provocatively interpreting and at times inventively reworking the biblical text. Joseph M. Spencer sees within the Book of Mormon a programmatic investigation regarding the meaning and relevance of the Book of Isaiah in a world increasingly removed from the context of the times that produced it. Working from the crossroads of reception studies and Mormon studies, Spencer investigates and clarifies the Book of Mormon’s questions about the vitality of Isaiah’s prophetic project. Spencer’s analysis focuses on the Book of Mormon’s three interactions with the prophet: the character of Abinadi; the resurrected Jesus Christ; and the nation-founding figure of Nephi. Working from the Book of Mormon as it was dictated, Spencer details its vital and overlooked place in Isaiah’s reception while recognizing the interpretation of Isaiah as an organizing force behind the Book of Mormon.
“Every significant religious system stands upon a sacred text. This text is indeed its temple. Inside, its heroes and their history are enshrined. Although leaders of varying degrees of divinity are always involved in the creation of a new sect, they usually have short lives, often come to bad ends, and their influence, diluted by disciples, soon disappears as water does in sand. What the leader leaves behind is Mein Kampf or its equivalent: his testament. Occasionally, by the indolent, an existent text is chosen, or a compilation selected—a golden treasury. From time to time, other writings may be dubbed divine, as though knighted. This is not a simple social thing, however. It is more important than a nation adding to its territories. Any addition to the divine canon will approve, proscribe, or admit new thoughts, new practices, and in consequence elevate different people to positions of privilege and power.”—William H. Gass
These essays and panel discussions made up The Writer and Religion Conference held at Washington University in St. Louis. The six essays, all by writers of international stature, were followed by panel discussions, with audience participation.
Like its predecessor, Writing Mormon History, this book delves into the captivating narratives of multiple historians as they unfold the backstories of their various publishing endeavors. The authors detail their journeys in crafting influential books, articles, newspaper pieces, and anthologies that have significantly shaped our comprehension of Mormon history. Beyond the polished final products that readers typically encounter, the book explores the driving forces compelling authors to explore their topics and the sacrifices they make along the way.
The volume invites readers to ponder the motivations that fuel an author’s commitment to rigorous research and writing, and sheds light on the substantial time, ranging from minutes to long hours, invested in the sources they cite. Through these narratives, readers gain an appreciation for the dedication and passion that goes into the making of historical scholarship.
Whether you're an avid historian, a student of history, a scholar, or an aspiring author, Writing Mormon History 2 offers an important glimpse into the minds of these writers. This anthology provides a unique opportunity to connect with the human stories behind the academic works that have left an indelible mark on our understanding of Mormon history.
An erudite abbess of Port-Royal, Angélique de Saint-Jean Arnauld d’Andilly (1624 – 1684) resisted the demands of church and state to condemn the Jansenist theological doctrines which the convent had long upheld. In her autobiographical Report on Captivity, Angélique de Saint-Jean recounts her personal methods of spiritual resistance as she and her fellow nuns underwent waves of persecution resulting in exile, house arrest, interdict, and excommunication. Her voluminous theological writings present the theoretical basis for this resistance, limiting the claims of political and ecclesiastical authorities over the conscience of the individual. In particular, she defends the right of women to refuse to surrender their convictions due to specious appeals to obedience and humility.
Aelred (1110–1167), abbot of Rievaulx Abbey in Yorkshire, has always been a controversial figure. He was beloved by his monks and widely admired, but also sharply criticized for his frankness about his own sinfulness and what some considered his favoritism and excessive leniency.
Writings on Body and Soul includes a selection of the prolific abbot’s theological, historical, and devotional works. Each contains autobiographical elements, showing Aelred at turns confident and fearful, tormented and serene. In A Pastoral Prayer, he asserts his unworthiness and pleads for divine aid in leading his monks wisely and compassionately. Spiritual Friendship adapts Cicero’s dialogue on friendship for Christian purposes. A Certain Marvelous Miracle offers a riveting account of a pregnant teenage nun, the bloody vengeance wreaked on her seducer, and the miracle of her release from her fetters. Finally, Teachings for Recluses, addressed to Aelred’s sister, is a guide for women pursuing solitary religious perfection.
Freshly revised editions of the Latin texts appear here alongside new English translations.
The Bolognese nun Diodata Malvasia was presumed to have authored only one work, The Arrival and the Miraculous Workings of the Glorious Image of the Virgin (1617). In her recently discovered second manuscript chronicle, A Brief Discourse on What Occurred to the Most Reverend Sisters of the Joined Convents of San Mattia and San Luca (1575), her writing demonstrates active resistance to Tridentine convent reform. Together, Malvasia’s works read as the bookends to a lifelong crusade on behalf of her convent.
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