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Appendix 2. Jerome’s Homily 86
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244 Notes to Pages 142–144 CHAPTER 6 1. I refer here to David Hunter’s comment made during his presentation on a panel discussing Clark’s book at the May 2006 annual meeting of the North American Patristics Society. 2. Elizabeth Clark, History, Theory, Text: Historians and the Linguistic Turn (Cambridge, Mass.: Harvard University Press, 2004). 3. Clark here is critical of those who naively believe in Leopold van Ranke’s phrase, wie es eigentlich gewesen. See Leopold von Ranke, The Theory and Practice of History, ed. and intro. Georg G. Iggers and Konrad von Moltke (Indianapolis: Bobbs-Merrill, 1973). 4. Clark, History, Theory, Text, 110. In reaction to the critique of some reviewers that “new intellectual history” left out too much culture in favor of texts, Clark entertained the possibility that her model could just as easily be called “new cultural history,” but that she preferred to stay with “new intellectual history” because “it resonates with Gareth Stedman Jones’s claim that history ‘is an entirely intellectual operation which takes place in the present and in the head’” (Gareth Stedman Jones, “From Historical Sociology to Theoretic History,” British Journal of Sociology 27 [1976]: 195–305, here 296). See Clark, “Response to Comments on History, Theory, Text,” Church History 74 (2005): 834. 5. See the issue of Church History 74 (2005): 812–36. Clark’s response is on pp. 830–36. 6. Mark Vessey’s review is in Church History 74 (2005): 826–30. 7. Haines-Eitzen’s review is in Church History 74 (2005): 816–20. 8. Kim Haines-Eitzen directs the interested reader to Roger Chartier, “Texts, Printing, Readings,” in The New Cultural History, ed. Lynn Hunt (Berkeley and Los Angeles: University of California Press, 1989), esp. 175. 9. Lim’s review is in Church History 74 (2005): 820–26, here 825. 10. Clark, History, Theory, Text, 110. 11. Clark, History, Theory, Text, 7, 158–61. 12. Clark says that social history had “reigned supreme. By the late 1970s, however, a challenge to its dominance began to emerge in the form of a new cultural history” (Clark, History, Theory, Text, 106). However, in her reaction to the reviews in Church History 74 (2005) (see p. 833), Clark sought to regain ground for her earlier social-history approach. She said social history, along with cultural history, were tools to aid in the overall production of scholarship that begins with intellectual history. Notes to Pages 144–146 245 For some illustrations of Clark’s own use of social history, see especially The Origenist Controversy (Princeton, N.J.: Princeton University Press, 1992). During her research for the book, Clark published several related articles, including “New Perspectives on the Origenist Controversy: Human Embodiment and Ascetic Strategies,” Church History 59 (1990): 145–62, and “Elite Networks and Heresy Accusations: Towards a Social Description of the Origenist Controversy,” Semeia (1991): 79–117. Another major work applying social history, in particular social-network theory, is Clark, Jerome, Chrysostom, and Friends, Studies in Women and Religion 1 (Lewiston, N.Y.: Edwin Mellen Press, 1979). Still other works are Clark, “Ascetic Renunciation and Feminine Advancement: A Paradox of Late Ancient Christianity,” Anglican Theological Review 63 (1981): 240–57; “Claims on the Bones of Saint Stephen: The Partisans of Melania and Eudocia,” Church History 51 (1982): 141–56; “Piety, Propaganda, and Politics in the Life of Melania the Younger,” Studia patristica 18, no. 2 (1989): 167–83; and many others. 13. Clark, History, Theory, Text, 145–55, here 147. Cf. Clifford Geertz, “Thick Description: Toward an Interpretive Theory of Culture,” in The Interpretation of Cultures: Selected Essays (London: Fontana, 1993), and Local Knowledge: Further Essays in Interpretive Anthropology (New York: Basic Books, 1983; repr. 1993). 14. Clark, History, Theory, Text, 159. 15. Clark, History, Theory, Text, 113. 16. Clark, History, Theory, Text, 170–85. 17. Cf. my own discussion of both texts in chapter 2 of this study, under “Private Property.” 18. Andrew Jacobs, Remains of the Jews: The Holy Land and Christian Empire in Late Antiquity, Divinations: Rereading Late Ancient Religion (Stanford , Calif.: Stanford University Press, 2004). 19. Elizabeth Clark, Reading Renunciation: Asceticism and Scripture in Early Christianity (Princeton, N.J.: Princeton University Press, 1999). 20. For intertextuality, Clark relies here on the work of Julia Kristeva, Sēmeiōtikē (Paris: Seuil, 1969), and Desire in Language: A Semiotic Approach to Literature and Art (New York: Columbia University Press, 1980); Mikhail Bakhtin, The Dialogic Imagination: Four Essays, ed. Michael Holquist, trans. Caryl Emerson and Michael Holquist...