A SCHOLARLY BOOK REPOSITORY466 start with C start with C
Contemporary Los Angeles is commonly seen as an American bulwark of progressive secular politics, a place that values immigration, equity, diversity, and human rights. But what accounts for the city’s embrace of such staunchly liberal values, which are more hotly contested in other parts of the country? The answer, Sean Dempsey reveals, lies not with those frequent targets of credit and blame—Democrats in Hollywood—but instead with liberal Protestants and other steadfast religious organizations of the postwar era.
As the Religious Right movement emerged in the 1970s, progressive religious activists quietly began promoting an ethical vision that made waves worldwide but saw the largest impact in its place of origin: metropolitan Los Angeles. At the center of this vision lay the concept of human dignity—entwining the integral importance of political and expressive freedom with the moral sanctity of the human condition—which suffused all of the political values that arose from it, whether tolerance, diversity, or equality of opportunity. The work of these religious organizations birthed such phenomena as the Sanctuary Movement—which provided safe haven for refugees fleeing conflict-torn Central America—and advocacy for the homeless, both of which became increasingly fraught issues amid the rising tides of neoliberalism and conservatism. City of Dignity explores how these interwoven spiritual and theological strands found common ground—and made common impacts—in the humanitarian ecosystem of one of America’s largest and most dynamic metro areas.
City of Dignity illuminates how liberal Protestants quietly, yet indelibly, shaped the progressive ethics of postwar Los Angeles.
Contemporary Los Angeles is commonly seen as an American bulwark of progressive secular politics, a place that values immigration, equity, diversity, and human rights. But what accounts for the city’s embrace of such staunchly liberal values, which are more hotly contested in other parts of the country? The answer, Sean Dempsey reveals, lies not with those frequent targets of credit and blame—Democrats in Hollywood—but instead with liberal Protestants and other steadfast religious organizations of the postwar era.
As the Religious Right movement emerged in the 1970s, progressive religious activists quietly began promoting an ethical vision that made waves worldwide but saw the largest impact in its place of origin: metropolitan Los Angeles. At the center of this vision lay the concept of human dignity—entwining the integral importance of political and expressive freedom with the moral sanctity of the human condition—which suffused all of the political values that arose from it, whether tolerance, diversity, or equality of opportunity. The work of these religious organizations birthed such phenomena as the Sanctuary Movement—which provided safe haven for refugees fleeing conflict-torn Central America—and advocacy for the homeless, both of which became increasingly fraught issues amid the rising tides of neoliberalism and conservatism. City of Dignity explores how these interwoven spiritual and theological strands found common ground—and made common impacts—in the humanitarian ecosystem of one of America’s largest and most dynamic metro areas.
A Church Father’s theological citadel.
Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.
From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.
A Church Father’s theological citadel.
Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.
From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.
A Church Father’s theological citadel.
Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.
From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.
A Church Father’s theological citadel.
Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.
From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.
A Church Father’s theological citadel.
Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.
From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.
A Church Father’s theological citadel.
Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.
From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.
A Church Father’s theological citadel.
Aurelius Augustine (AD 354–430), one of the most important figures in the development of western Christianity and philosophy, was the son of a pagan, Patricius of Tagaste, and his Christian wife, Monnica. While studying to become a rhetorician, he plunged into a turmoil of philosophical and psychological doubts, leading him to Manichaeism. In 383 he moved to Rome and then Milan to teach rhetoric. Despite exploring classical philosophical systems, especially skepticism and Neoplatonism, his studies of Paul’s letters with his friend Alypius, and the preaching of Bishop Ambrose, led in 386 to his momentous conversion from mixed beliefs to Christianity. He soon returned to Tagaste and founded a religious community, and in 395 or 396 became bishop of Hippo.
From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical theologians.
Since 1967, more than 60,000 Jewish-Americans have settled in the territories captured by the State of Israel during the Six Day War. Comprising 15 percent of the settler population today, these immigrants have established major communities, transformed domestic politics and international relations, and committed shocking acts of terrorism. They demand attention in both Israel and the United States, but little is known about who they are and why they chose to leave America to live at the center of the Israeli-Palestinian conflict.
In this deeply researched, engaging work, Sara Yael Hirschhorn unsettles stereotypes, showing that the 1960s generation who moved to the occupied territories were not messianic zealots or right-wing extremists but idealists engaged in liberal causes. They did not abandon their progressive heritage when they crossed the Green Line. Rather, they saw a historic opportunity to create new communities to serve as a beacon—a “city on a hilltop”—to Jews across the globe. This pioneering vision was realized in their ventures at Yamit in the Sinai and Efrat and Tekoa in the West Bank. Later, the movement mobilized the rhetoric of civil rights to rebrand itself, especially in the wake of the 1994 Hebron massacre perpetrated by Baruch Goldstein, one of their own.
On the fiftieth anniversary of the 1967 war, Hirschhorn illuminates the changing face of the settlements and the clash between liberal values and political realities at the heart of the Israeli-Palestinian conflict.
Developments in biotechnology, such as cloning and the decoding of the human genome, are generating questions and choices that traditionally have fallen within the realm of religion and philosophy: the definition of human life, human vs. divine control of nature, the relationship between human and non-human life, and the intentional manipulation of the mechanisms of life and death.
In Claiming Power over Life, eight contributors challenge policymakers to recognize the value of religious views on biotechnology and discuss how best to integrate the wisdom of the Christian and Jewish traditions into public policy debates. Arguing that civic discourse on the subject has been impoverished by an inability to accommodate religious insights productively, they identify the ways in which religious thought can contribute to policymaking. Likewise, the authors challenge religious leaders and scholars to learn about biotechnology, address the central issues it raises, and participate constructively in the moral debates it engenders.
The book will be of value to policymakers, religious leaders, ethicists, and all those interested in issues surrounding the intersection of religion and biotechnology policy.
While America is focused on religious militancy and terrorism in the Middle East, democracy has been under siege from religious extremism in another critical part of the world. As Martha Nussbaum reveals in this penetrating look at India today, the forces of the Hindu right pose a disturbing threat to its democratic traditions and secular state.
Since long before the 2002 Gujarat riots--in which nearly two thousand Muslims were killed by Hindu extremists--the power of the Hindu right has been growing, threatening India's hard-won constitutional practices of democracy, tolerance, and religious pluralism. Led politically by the Bharatiya Janata Party, the Hindu right has sought the subordination of other religious groups and has directed particular vitriol against Muslims, who are cast as devils in need of purging. The Hindu right seeks to return to a "pure" India, unsullied by alien polluters of other faiths, yet the BJP's defeat in recent elections demonstrates the power that India's pluralism continues to wield. The future, however, is far from secure, and Hindu extremism and exclusivity remain a troubling obstacle to harmony in South Asia.
Nussbaum's long-standing professional relationship with India makes her an excellent guide to its recent history. Ultimately she argues that the greatest threat comes not from a clash between civilizations, as some believe, but from a clash within each of us, as we oscillate between self-protective aggression and the ability to live in the world with others. India's story is a cautionary political tale for all democratic states striving to act responsibly in an increasingly dangerous world.
With chapters on James Lane Allen’s The Reign of Law, Harold Frederic’s The Damnation of Theron Ware, William Dean Howells’s The Leatherwood God, Sinclair Lewis’s Arrowsmith and Elmer Gantry, Jerome Lawrence and Robert E. Lee’s Inherit the Wind, and James Scott Bell’s The Darwin Conspiracy, Tricomi offers new readings emphasizing how this canon represents science and religion as in deep, if not irreconcilable, conflict. Tricomi’s sweeping study, with its emphasis on the twentieth century, thus reveals from several directions the processes of secularism even as it identifies the emergence of what some have come to describe as the current “postsecular” moment in America.
In Classical Myth: An Introduction, Barry B. Powell provides the historical and theoretical background necessary for us to understand not only the concept of what a myth is, but the cultural context of how it emerged, and the different approaches to interpreting myth that were put forward by ancient theorists and their more recent successors. Then he helps readers to understand classical myth as it is found in its primary sources: the works of Homer and Hesiod, and the Greek tragedians and historians, Ovid and Vergil. By examining a number of prominent themes in classical myth, this textbook explores the relationship between myth and art, politics, society, and history of the ancient world. This completely revised second edition features new illustrations and will help readers who want to understand myths or study their original sources.
Reginald Lynch is concerned with the cleansing of the heart—a phrase borrowed from St. Augustine and employed by Aquinas, which describes the effects that natural elements such as water or bread have on the human person when taken up by the Church as sacramental signs. Aquinas' approach to sacramental efficacy is unique for its integration of diverse theological topics such as Christology, merit, grace, creation and instrumentality. While all of these topics will be considered to some extent, the primary focus of The Cleansing of the Heart is the sacraments understood as instrumental causes of grace. This volume provides the historical context for understanding the development of sacramental causality as a theological topic in the scholastic period, emphasizing the unique features of Aquinas' response to this question. Following this, relevant texts from Aquinas' early and later work are examined, noting Aquinas' development and integration of the idea of sacramental causality in his later work. The Cleansing of the Heart concludes by contrasting alternatives to Aquinas' theory of sacramental causality that subsequently emerged. The rise of humanism introduced many changes within rhetoric and philosophy of language that had a profound effect on some theologians during the Modern period. This book provides historical context for understanding the most prominent of these theories in contrast to Aquinas, and examines some of their theological implications.
A scholarly evangelist.
Clement of Alexandria, famous Father of the Church, is known chiefly from his own works. He was born, perhaps at Athens, about AD 150, son of non-Christian parents; he converted to Christianity probably in early manhood. He became a presbyter in the Church at Alexandria and there succeeded Pantaenus in the catechetical school; his students included Origen and Bishop Alexander. He may have left Alexandria in 202, was known at Antioch, was alive in 211, and was dead before 220.
We have Clement’s Exhortation to the Greeks to give up gods for God and Christ; Tutor (3 books), wherein Clement instructs Christians on how to act in keeping with Christ’s teachings; Stromateis (Patchwork, 8 books), intending to stress the true nature of the Christian Gnostic; and Who Is the Man Who Is Saved? (an exposition of Mark 10:17–31). This volume contains the Exhortation to the Greeks, the treatise on the rich man, and an exhortation To the Newly Baptized. Clement was an eclectic philosopher of a neo-Platonic kind who later found a new philosophy in Christianity, and studied not only the Bible but the beliefs of Christian heretics.
The story of sexual abuse of children by Catholic priests has sent shock waves around the nation and will not fade from consciousness or the news. We ask, "How could this happen?" And then we ask, "How could the Catholic Church let this continue for so long—in seeming silence and duplicity?" Paul R. Dokecki, a community psychologist at Vanderbilt University, an active Catholic, and a former board member of the National Catholic Education Association, investigates the crisis not only with the eye of an investigative reporter, but with the analytical skills and training of a psychologist as well. Moreover, he lays the foundation for reasonable and practical reform measures.
Through the scandal in the Archdiocese of Boston as well as the earlier, if less well known but momentous, case in the Diocese of Nashville, Dokecki reports on and analyzes what is ultimately an abuse of power—not only by the clergy but by church officials. As distasteful as these instances may be, they are compelling reading, enlightened by the author's abilities to contextualize these events through the lenses of professional ethics, the human sciences, and ecclesiology. According to Dokecki, these and other instances of clergy sexual abuse reveal a systemic deficiency in the structure and the nature of the church itself, one that has prevented the church from adequately dealing with its own worst sins.
Dokecki may shine a spotlight into the church's dark corners—but he does so in the service of enlightenment, calling the church back toward the vision of Vatican II and the spirit of Pope John XXIII—toward a greater transparency, a more open and participatory governance in the church, and for a greatly expanded role for the people of God who make up the church. It is in this way, Dokecki believes, the church will be better able to keep the innocent children of the church safe from harm.
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.
Chamberlin interviewed her grandmother and six of her surviving great-aunts for Clogs and Shawls, the relatives who had made their way to Mormon Zion. She weaves novelistic passages with their first-person narratives to create a singular work of oral immigrant family history that is both lively and revealing.
Explore new routes into the burgeoning field of biblical literature and film theory
The present collection of essays is a sequel to the groundbreaking Semeia 74 issue, published in 1996, entitled Biblical Glamour and Hollywood Glitz. These new essays showcase the divergent approaches from film studies and cultural studies that can be used in the visual analysis of biblical and religious themes, narratives, and characters in cinema. It is the first volume that specifically addresses issues of methodology, theory, and analysis in the study between bible and film. As such, this collection is of interest to scholars in film studies and theology/religion/biblical studies, who are invested in doing interdisciplinary research in the expanding field of religion and film.
Features
- Specific focus on methods of film analysis, rather than the more common focus on thematic analysis in the study of religion, Bible, and film.
- Visual analysis in the encounter between Bible and film
- Fourteen essays and an introduction by top scholars in the field
Clarence Darrow, son of a village undertaker and coffinmaker, rose to become one of America’s greatest attorneys—and surely its most famous. The Ohio native gained renown for his central role in momentous trials, including his 1924 defense of Leopold and Loeb and his defense of Darwinian principles in the 1925 Scopes “Monkey Trial.” Some have traced Darrow’s lifelong campaign against capital punishment to his boyhood terror at seeing a Civil War soldier buried—and no client of Darrow’s was ever executed, not even black men who were accused of murder for killing members of a white mob.
Closing Arguments: Clarence Darrow on Religion, Law, and Society collects, for the first time, Darrow’s thoughts on his three main preoccupations, revealing a carefully conceived philosophy expressed with delightful pungency and clarity. His thoughts on social issues, especially on the dangers of religious fundamentalism, are uncannily prescient. A dry humor infuses his essays, and his reflections on himself and his philosophy reveal a quiet dignity at the core of a man better known for provoking Americans during an era of unprecedented tumult. From the wry “Is the Human Race Getting Anywhere?” to the scornful “Patriotism” and his elegiac summing up, “At Seventy-two,” Darrow’s writing still stimulates, pleases and challenges.
A rebel who always sided intellectually and emotionally with the minority, Darrow remains a figure to contend with sixty-seven years after his death. “Inside every lawyer is the wreck of a poet,” Darrow once said. Closing Arguments demonstrates that, in his case, that statement is true.
Written in the tradition of Tony Hillerman, in Clouds without Rain, P. L. Gaus once again provides compelling intrigue and insight into Amish culture and tradition alongside contemporary American life.
In the wake of a fatal accident involving an Amish buggy and an eighteen-wheeler, Professor Michael Branden, working with the Holmes County Sheriff’s Department, becomes suspicious about the true nature of the crash. His suspicions only grow when the trustee of the dead man’s estate disappears a few days later.
Faced with Amish teenagers in goat masks robbing buggies on dusty lanes, land swindles involving out-of-town developers, several mysterious deaths, and the disappearance of a bank official, Branden realizes that there is far more to the story than a buggy crash on a sleepy country road.
This new edition of Clouds without Rain features an exclusive interview with the author, reading group materials, and a detailed map and driving guide to Holmes County, Ohio with everything one needs to visit the iconic scenes depicted in the story.
For anyone in the helping profession, whether as mental health professional or religious leader, this question is bound to arise. Many mental health professionals feel uncomfortable discussing religion. In contrast, many religious leaders feel uncomfortable referring their congregants to professionals who do not know their faith or intent to engage with it.
And yet Michelle Pearce, PhD, assistant professor and clinical psychologist at the Center for Integrative Medicine at the University of Maryland, argues that if religion is essential to a client, religion will be a part of psychotherapy, whether it is discussed or not. Clients cannot check their values at the door more than the professionals who treat them.
To Pearce, the question isn’t really, “does religion belong?” but rather, “how can mental health professionals help their religious clients engage with and use their faith as a healing resource in psychotherapy?”
Cognitive Behavioral Therapy for Christian Clientswith Depression is the answer to that question, as the book’s purpose is to educate mental health professionals and pastoral counselors about religion’s role in therapy, as well as equip them to discuss religious issues and use evidence-based, religiously-integrated tools with Christian clients experiencing depression.
In this book, readers will find the following resources in an easy-to-use format:
- An overview of the scientific benefits of integrating clients’ religious beliefs and practices in psychotherapy
- An organizing therapeutic approach for doing Christian CBT
- Seven tools specific to Christian CBT to treat depression
- Suggested dialogue for therapists to introduce concepts and tools
- Skill-building activity worksheets for clients
- Clinical examples of Christian CBT and the seven tools in action
Cognitive Behavioral Therapy for Christian Clients with Depression is a practical guide for mental health professionals and pastoral counselors who want to learn how to use Christian-specific CBT tools to treat depression in their Christian clients.
In Collaborators for Emancipation: Abraham Lincoln and Owen Lovejoy, the authors examine the thorny issue of the pragmatism typically ascribed to Lincoln versus the radicalism of Lovejoy, and the role each played in ending slavery. Exploring the men's politics, personal traits, and religious convictions, the book traces their separate paths in life as well as their frequent interactions. Collaborators for Emancipation shows how Lincoln and Lovejoy influenced one another and analyzes the strategies and systems of belief each brought to the epic controversies of slavery versus abolition and union versus disunion.
Moore and Moore, editors of a previous volume of Lovejoy's writings, use their deep knowledge of his words and life to move beyond mere politics to a nuanced perspective on the fabric of religion and personal background that underlay the minister's worldview. Their multifaceted work of history and biography reveals how Lincoln embraced the radical idea of emancipation, and how Lovejoy shaped his own radicalism to wield the pragmatic political tools needed to reach that ultimate goal.
Until the suppression of the Society of Jesus in 1773 by Pope Clement XIV, the Jesuits had been the undisputed “schoolmasters of Europe.” In France, especially, the educational system of the Society had attained its most widespread development and its greatest fame. The nineteenth-century colleges, formed after the revival of the Society in 1814, never reached the number, size, or influence of their predecessors; but for their time and for the new obstacles they faced, these schools were important. Founded during a period of growing secularization, they faced the constant threat of political attack. Indeed, both their admirers and their critics believed that the Jesuit schools fostered in their graduates distinctive attitudes toward state and society.
John W. Padberg, S.J., has written the first full-length study of these colleges, from their revival in 1815 to their suppression in 1880. Drawing almost exclusively on archival material not previously utilized, Father Padberg places his study against the background of anti-clericalism, revolution, the Second Empire, and the first decade of the Third Republic. He describes the founding of the schools; their resources; their curriculum structure and content; their inner life—religious practices, the daily order, the social structure; and their relation to the political and social milieu of the times. He also discusses the backgrounds and ideological orientations of the faculty and students.
The author first portrays life in the semi-clandestine seminary schools in France from 1815 to 1828. He then depicts the experiences of the exile colleges on the borders of France. With the passage of the Falloux Law of 1850, Jesuit colleges became legal in France for the first time since the 18th century. Father Padberg describes the subsequent rush to found new schools and the resultant problems of lack of personnel, financial crises, and governmental suspicion. He discusses in detail the inner lives of these seventeen new colleges.
During the early years of the Third Republic, the Jesuits founded eleven more colleges. But the mutual fear and misunderstanding between the Society and the Republic and the growing anti-clericalism of the government came to a climax in 1880, when Jules Ferry expelled the Jesuits from these institutions and made impossible their control over any such schools in France.
Father Padberg concludes that during these sixty-five years the French Jesuit schools had little room to maneuver. Externally, government suspicion and hostility circumscribed them. Internally, they reacted to this hostility, which antedated the French Revolution, by the inability to adapt to contemporary circumstances their commitment to the values of a humane and Christian education.
Based on unprecedented archival research, Colonial Habits demonstrates how nuns became leading guarantors of their city’s social order by making loans, managing property, containing “unruly” women, and raising girls. Coining the phrase “spiritual economy” to analyze the intricate investments and relationships that enabled Cuzco’s convents and their backers to thrive, Burns explains how, by the late 1700s, this economy had faltered badly, making convents an emblem of decay and a focal point for intense criticism of a failing colonial regime. By the nineteenth century, the nuns had retreated from their previous roles, marginalized in the construction of a new republican order.
Providing insight that can be extended well outside the Andes to the relationships articulated by convents across much of Europe, the Americas, and beyond, Colonial Habits will engage those interested in early modern economics, Latin American studies, women in religion, and the history of gender, class, and race.
California would be a different place today without the imprint of Spanish culture and the legacy of Indian civilization. The colonial Spanish missions that dot the coast and foothills between Sonoma and San Diego are relics of a past that transformed California’s landscape and its people.
In a spare and accessible style, Colonial Rosary looks at the complexity of California’s Indian civilization and the social effects of missionary control. While oppressive institutions lasted in California for almost eighty years under the tight reins of royal Spain, the Catholic Church, and the government of Mexico, letters and government documents reveal the missionaries’ genuine concern for the Indian communities they oversaw for their health, spiritual upbringing, and material needs.
With its balanced attention to the variety of sources on the mission period, Colonial Rosary illuminates ongoing debates over the role of the Franciscan missions in the settlement of California.
By sharing the missions’ stories of tragedy and triumph, author Alison Lake underlines the importance of preserving these vestiges of California’s prestatehood period. An illustrated tour of the missions as well as a sensitive record of their impact on California history and culture, Colonial Rosary brings the story of the Spanish missions of California alive.
Drawing on a rich base of British archival materials, Arabic periodicals, and secondary sources, Colonialism and Christianity in Mandate Palestine brings to light the ways in which the British colonial state in Palestine exacerbated sectarianism. By transforming Muslim, Christian, and Jewish religious identities into legal categories, Laura Robson argues, the British ultimately marginalized Christian communities in Palestine. Robson explores the turning points that developed as a result of such policies, many of which led to permanent changes in the region's political landscapes. Cases include the British refusal to support Arab Christian leadership within Greek-controlled Orthodox churches, attempts to avert involvement from French or Vatican-related groups by sidelining Latin and Eastern Rite Catholics, and interfering with Arab Christians' efforts to cooperate with Muslims in objecting to Zionist expansion. Challenging the widespread but mistaken notion that violent sectarianism was endemic to Palestine, Colonialism and Christianity in Mandate Palestine shows that it was intentionally stoked in the wake of British rule beginning in 1917, with catastrophic effects well into the twenty-first century.
With honesty, insight, and unsparing self-reflection, Kakar confronts the profoundly enigmatic relations that link individual egos to cultural moralities and religious violence. His innovative psychological approach offers a framework for understanding the kind of ethnic-religious conflict that has so vexed social scientists in India and throughout the world.
Through riveting case studies, Kakar explores cultural stereotypes, religious antagonisms, ethnocentric histories, and episodic violence to trace the development of both Hindu and Muslim psyches. He argues that in early childhood the social identity of every Indian is grounded in traditional religious identifications and communalism. Together these bring about deep-set psychological anxieties and animosities toward the other. For Hindus and Muslims alike, violence becomes morally acceptable when communally and religiously sanctioned. As the changing pressures of modernization and secularism in a multicultural society grate at this entrenched communalism, and as each group vies for power, ethnic-religious conflicts ignite. The Colors of Violence speaks with eloquence and urgency to anyone concerned with the postmodern clash of religious and cultural identities.
Spurred by a curiosity about Daf Yomi—a study program launched in the 1920s in which Jews around the world read one page of the Talmud every day for 2,711 days, or about seven and a half years—Adam Kirsch approached Tablet magazine to write a weekly column about his own Daf Yomi experience. An avowedly secular Jew, Kirsch did not have a religious source for his interest in the Talmud; rather, as a student of Jewish literature and history, he came to realize that he couldn’t fully explore these subjects without some knowledge of the Talmud. This book is perfect for readers who are in a similar position. Most people have little sense of what the Talmud actually is—how the text moves, its preoccupations and insights, and its moments of strangeness and profundity. As a critic and journalist Kirsch has experience in exploring difficult texts, discussing what he finds there, and why it matters. His exploration into the Talmud is best described as a kind of travel writing—a report on what he saw during his seven-and-a-half-year journey through the Talmud. For readers who want to travel that same path, there is no better guide.
Thierry de Duve outlines the main features of a critical theory of male, all-too-male sexuation and cross-gender emancipation, drawing on Marcel Gauchet’s theses on Christianity as an exit from religion, Jacques Lacan’s algebra of desire, and Geneviève Morel’s analysis of the “law of the mother.”
Wouldn’t it have required more than the translation of the three Christian maxims “faith, hope, love” into the revolutionary maxims “liberté, egalité, fraternité?” Is there more to the knot of incarnation, fatherhood, and the cult of Mary than just Christian mysticism? Can the uncertainty of fatherhood become an act of faith that acknowledges a fundamental uncertainty?
Come On, Men, One More Effort… explores ways out of the dead end of political concepts adopted by the Enlightenment and their continued impact today, since the only possibility seems to be to embrace the religious and reject it at the same time.
The Coming of the King James Gospels is a primary publication exploring the handwritten annotations of the Oxford New Testament Company, made as members completed Matthew, Mark, Luke, and John. Their original edited pages, gathered into one binding as the Bodleian Bishops’ Bible ([1602] b.1), offer us the only known surviving record of their monumental work.
Ward Allen’s painstakingly produced collation of this Bishops’ Bible is available for the first time in acessible visual layout. It allows a reader to study simultaneously the three texts, that of the original Bishops’ Bible, the revisions suggested for the 1602 text, and the final King James version of the Gospels. Rejected readings reveal the reasoning which led to the wording of the final text. Beautifully produced, The Coming of the King James Gospels is now a prime resource for all students of the Bible and the English language.
The essays in the first section—"Theory and Method in the History and Study of Religion"—clarify the role of scientific, phenomenological, and comparative approaches within the history of the study of religion; collectively, they represent a multifaceted statement about recurring and subtle problems in the field. In the second section—"Theories and Methods in Application"—the authors move from overarching theoretical concerns to the application of these methods in specific religious traditions, Western and Eastern. The third section demonstrates the effectiveness of these theories and methods as guidelines for promoting global inter-religious comity.
More than a fitting tribute to a revered and highly influential scholar, this book gives even those who knew nothing of Perry and his work much to learn from and ponder about the study of religion.
Nigel of Canterbury, also known as Longchamp and Whiteacre, wrote toward the end of the so-called Twelfth-Century Renaissance. He was a Benedictine monk of Christ Church when Thomas Becket was martyred, and a star of Anglo-Latin literature while the Angevin kings held sway over a vast empire that encompassed not only the British Isles but also western France.
The Dumbarton Oaks Medieval Library volume features, alongside the Latin, the first-ever English translation of Nigel’s second-longest poem, Miracles of the Virgin. The Miracles is the oldest extant collection of versified miracles of Mary in Latin and indeed in any language. The seventeen narratives, telling a gamut of tales from diabolic pacts to pregnant abbesses, gave scope for Nigel to display skills as a storyteller and stylist, while recounting the miraculous mercy of the Virgin. This supplement offers an extensive commentary to facilitate appreciation of the Miracles as poetry by a medieval writer deeply imbued in the long tradition of Latin literature.
The first thorough commentary on the Old Greek and Peshitta of Isaiah
Ronald L. Troxel’s new textual commentary on Isaiah focuses on the book’s Greek and Syriac translations and seeks to recover, as much as possible, the Hebrew texts on which these early translations relied. Troxel treats the Greek and Syriac together in order to present a detailed analysis of their relationship, devoting particular attention to whether the Syriac was directly or indirectly influenced by the Greek. This comparison sheds light on both the shared and distinct approaches that the translators took in rendering lexemes, phrases, verses, and even passages. In addition Troxel presents observations about the literary structures the translators created that differ from those implicit in their source texts (as we understand them), to produce coherent discourse in the target language.
Features:
- Textual commentary on the life of the text of Isaiah 1–25
- Use of the Dead Sea Scrolls to shed light on particular issues
- Detailed comparison of the Masoretic Text, the Old Greek, and the Peshitta
The sexual abuse scandal in the Catholic Church has been exacerbated in the minds of many by the dismal response of church leadership. Uncovered along with the abuse of power were decisions that were not only made in secrecy, but which also magnified the powerlessness of the people of the church to have any say in its governance. Accordingly, many have left the church, many have withheld funding—others have vowed to work for change, as witnessed by the phenomenal growth of Voice of the Faithful. Common Calling is indeed a call—for change, for inclusion, and a place at the table for the laity when it comes to the governance of the church.
By first providing compelling historical precedents of the roles and status of the laity as it functioned during the first millennium, Common Calling compares and contrasts those to the place of the laity today. It is this crossroad—between the past and the possible future of the Catholic Church—where the distinguished contributors to this volume gather in the hope and expectation of change. They examine the distinction between laity and clergy in regard to the power of church governance, and explore the theological interpretation of clergy-laity relations and governance in the teachings of the Second Vatican Council. They look at how church officials interpret the role of the laity today and address the weaknesses in that model. Finally, they speak clearly in outlining the ways governance may be improved, and how—by emphasizing dialogue, participation, gender equality, and loyalty—the role of the laity can be enhanced.
Speaking as active believers and academic specialists, all of the contributors assert that the church must evolve in the 21st century. They represent a variety of disciplines, including systematic theology, sacramental theology, canon law, political science, moral theology, pastoral theology, and management. The book also includes an essay by James Post, cofounder of the Catholic lay movement Voice of the Faithful, the organization that was in part responsible for the resignation of Boston's Cardinal Bernard Law. Common Calling looks to a future of transparency in the Catholic Church that, with an invested laity, will help to prevent any further abuse—especially the abuse of power.
Christian-Muslim interaction is a reality today in all corners of the globe, but while many celebrate the commonality of these traditions, significant differences remain. If these religions cannot be easily reconciled, can we perhaps view them through a single albeit refractive lens? This is the approach Paul Heck takes in Common Ground: To undertake a study of religious pluralism as a theological and social reality, and to approach the two religions in tandem as part of a broader discussion on the nature of the good society.
Rather than compare Christianity and Islam as two species of faith, religious pluralism offers a prism through which a society as a whole—secular and religious alike—can consider its core beliefs and values. Christianity and Islam are not merely identities that designate particular communities, but reference points that all can comprehend and discuss knowledgeably. This analysis of how Islam and Christianity understand theology, ethics, and politics—specifically democracy and human rights—offers a way for that discussion to move forward.
This is the first book to examine immigrant aid groups from the inside. Author Lane Van Ham spent more than three years observing the groups and many hours in discussions and interviews. He is particularly interested in how immigrant advocates both uphold the legitimacy of the United States and maintain a broader view of its social responsibilities. By advocating for immigrants regardless of their documentation status, he suggests, advocates navigate the conflicting pulls of their own nation-state citizenship and broader obligations to their neighbors in a globalizing world. And although the advocacy organizations are not overtly religious, Van Ham finds that they do employ religious symbolism as part of their public rhetoric, arguing that immigrants are entitled to humane treatment based on universal human values.
Beautifully written and immensely engaging, A Common Humanity adds a valuable human dimension to the immigration debate.
This volume explores the ritual life of Mesoamerica's common citizens, inside and outside of the domestic sphere, from Formative through Postclassic periods. Building from the premise that ritual and ideological expression inhered at all levels of society in Mesoamerica, the contributors demonstrate that ideology did not emanate solely from exalted individuals and that commoner ritual expression was not limited to household contexts. Taking an empirical approach to this under-studied and under-theorized area, contributors use material evidence to discover how commoner status conditioned the expression of ideas and values.
Revealing complex social hierarchies that varied across time and region, this volume offers theoretical approaches to commoner ideology, religious practice, and sociopolitical organization and builds a framework for future study of the correlation of ritual and ideological expression with social position for Mesoamericanists and archaeologists worldwide.
Beginning with the different levels of communication in the teachings of the Baal Shem Tov and the Maggid and his disciples, Naftali Loewenthal traces the unfolding of the dialectic between the urge to transmit esoteric ideas and a powerful inner restraint. Gradually R. Shneur Zalman came to the fore as the prime exponent of the communication ethos. Loewenthal follows the development of his discourses up to the time of his death, when R. Dov Ber and R. Aaron Halevi Horowitz formed their respective "Lubavitch" and "Staroselye" schools. The author continues with a detailed examination of the teachings of R. Dov Ber, an inspired mystic. Central in his thought was the esoteric concept of self-abnegation, bitul, yet this combined with the quest to communicate hasidic teachings to every level of society, including women.
From the late eighteenth century onwards, the main problem for the Jewish world was posed by the fall of the walls of the social and political ghetto. Generally, the response was either to secularize, or abandon altogether, traditional Judaism or to retreat from the threatening modern world into enclave religiosity; by stressing communication, the Habad school opened the way for a middle range response that was neither a retreat into elitism nor an abandonment of tradition. Based on years of research from Hebrew and Yiddish primary source materials, Communicating the Infinite is a work of importance not only to specialists of Judaic studies but also to historians and sociologists.
Communicating the Word is a record of the 2008 Building Bridges seminar, an annual dialogue between leading Christian and Muslim scholars convened by the Archbishop of Canterbury. Featuring the insights of internationally known Christian and Muslim scholars, the essays collected here focus attention on key scriptural texts but also engage with both classical and contemporary Islamic and Christian thought. Issues addressed include, among others, the different ways in which Christians and Muslims think of their scriptures as the “Word of God,” the possibilities and challenges of translating scripture, and the methods—and conflicts—involved in interpreting scripture in the past and today.
In his concluding reflections, Archbishop Rowan Williams draws attention to a fundamental point emerging from these fascinating contributions: “Islam and Christianity alike give a high valuation to the conviction that God speaks to us. Grasping what that does and does not mean . . . is challenging theological work.”
Mendoza and Clavell's treatment of this topic renders an important philosophical conversation about digital realities and how they can actually make human life more human. This book provides a framework for using human attraction to information and communication tech for human benefit. It can be done! The authors apply the work of old and new masters to help open the new horizons of communication technology wherein human beings can flourish.
Using Mark as a test case, scholars address questions like: How should my research and my approach to the text play out in the classroom? What differences should my academic context and my students' expectations make? How should new approaches and innovations inform interpretation and teaching? This resource enables biblical studies instructors to explore various interpretative approaches and to begin to engage pedagogical issues in our changing world.
Features:
- Ideas that may be adapted for teaching any biblical text
- Diverse perspectives from nine experts in their fields
- Essays include tips, ideas, and lesson plans for the classroom
Twice in this century popular revolts against colonial rule have occured in the Banten district of West Java. These revolts, conducted largely under an Islamic leadership, also proclaimed themselves Communist. Islamic Communism is seemingly a paradox. This is especially the case when one considers that probably no religion has proved more resistant to Communist ideology than Islam.
Michael Williams here details the complicated history of the Bantenese revolts in the twentieth century and probes the ideological riddle of Islamic Communism. Modern history is replete with examples of regions with a long history of organizing themselves politically to resist intrusion on their territory, resources, and people. This book establishes that in Indonesia, the Bantenese were among the most practiced exponents of resistance.
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
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.
The Community of St. Cuthbert in the Late Tenth Century: The Chester-le-Street Additions to Durham Cathedral Library A.IV.19 reveals the dynamic role a seemingly marginalized community played during a defining period for the emergence of English religious identity. Based on her new critical edition of additions made to Durham Cathedral Library A.IV.19 and by questioning the purpose of those late tenth-century additions, Karen Louise Jolly is able to uncover much about the Chester-le-Street scribes and their tumultuous time, rife as it was with various political tensions, from Vikings and local Northumbrian nobles to an increasingly dominant West Saxon monarchy.
Why, for instance, would a priest laboriously insert an Old English gloss above every Latin word in a collection of prayers intended to be performed in Latin? What motivated the same English scribe to include Irish-derived Christian materials in the manuscript, including prayers invoking the archangel Panchiel to clear birds from a field?
An authoritative critical edition
The discovery and translation of the Dead Sea Scrolls transformed our understanding of the life and history of ancient Jewish communities when both rabbinic Judaism and early Christianity were emerging. As part of this rich discovery, the Community Rule serves to illuminate the religious beliefs and practices as well as the organizational rules of the group behind the Dead Sea Scrolls. However, there is no single, unified text of the Community Rule; rather, multiple manuscripts of the Community Rule show considerable variation and highlight the work of ancient Jewish scribes and their intentional literary development of the text. In this volume, Sarianna Metso brings together the surviving evidence in a new edition that presents a critically established Hebrew text with an introduction and an English translation.
Features:
- A critical apparatus and textual notes
- All the surviving evidence of the Community Rule
- A new method for presenting complex developments and transmission history of ancient texts
Margaret More Roper is the learned daughter of St. Thomas More, the Catholic martyr; their lives are closely linked to each other and to early sixteenth-century changes in politics and religion and the social upheaval and crises of conscience that they brought. Specifically, Roper's major works - her translation of Erasmus's commentary on the Lord's Prayer and the long dialogue letter between More and Roper on conscience - highlight two major preoccupations of the period: Erasmian humanism and More's last years, which led to his death and martyrdom.
Roper was one of the most learned women of her time and a prototype of the woman writer in England, and this edited volume is a tribute to her life, writings, and place among early women authors. It combines comprehensive and convenient joining of biographical, textual, historical, and critical components within a single volume for the modern reader. There is no comparable study in print, and it fills a significant gap in studies of early modern women writers.
A sequel and companion to Place Me with Your Son, this anthology of passages from the writings of St. Ignatius of Loyola and from the foundation documents of the Society of Jesus are arranged thematically so as to be suitable for prayerful reading during the Lenten and Easter seasons.
An international and interdisciplinary group of scholars, the contributors bring under-utilized evidence from U.S. and non-U.S. sources to bear on the study of American women missionaries abroad and at home. Focusing on women from several denominations, they build on the insights of postcolonial scholarship to incorporate the agency of the people among whom missionaries lived. They explore how people in China, the Congo Free State, Egypt, India, Japan, Ndebeleland (colonial Rhodesia), Ottoman Bulgaria, and the Philippines perceived, experienced, and negotiated American cultural expansion. They also consider missionary work among people within the United States who were constructed as foreign, including African Americans, Native Americans, and Chinese immigrants. By presenting multiple cultural perspectives, this important collection challenges simplistic notions about missionary cultural imperialism, revealing the complexity of American missionary attitudes toward race and the ways that ideas of domesticity were reworked and appropriated in various settings. It expands the field of U.S. women’s history into the international arena, increases understanding of the global spread of American culture, and offers new concepts for analyzing the history of American empire.
Contributors: Beth Baron, Betty Bergland, Mary Kupiec Cayton, Derek Chang, Sue Gronewold, Jane Hunter, Sylvia Jacobs, Susan Haskell Khan, Rui Kohiyama, Laura Prieto, Barbara Reeves-Ellington, Mary Renda, Connie A. Shemo, Kathryn Kish Sklar, Ian Tyrrell, Wendy Urban-Mead
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