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Women’s Rhetorical Roles in the Antebellum Religious Press
In the formative years of the Methodist Church in the United States, women played significant roles as proselytizers, organizers, lay ministers, and majority members. Although women's participation helped the church to become the nation's largest denomination by the mid-nineteenth century, their official roles diminished during that time. In Beyond the Pulpit, Lisa Shaver examines Methodist periodicals as a rhetorical space to which women turned to find, and make, self-meaning. In 1818, Methodist Magazine first published "memoirs" that eulogized women as powerful witnesses for their faith on their deathbeds. As Shaver observes, it was only in death that a woman could achieve the status of minister. Another Methodist publication, the Christian Advocate, was America's largest circulated weekly by the mid-1830s. It featured the "Ladies' Department," a column that reinforced the canon of women as dutiful wives, mothers, and household managers. Here, the church also affirmed women in the important rhetorical and evangelical role of domestic preacher. Outside the "Ladies Department," women increasingly appeared in "little narratives" in which they were portrayed as models of piety and charity, benefactors, organizers, Sunday school administrators and teachers, missionaries, and ministers' assistants. These texts cast women into nondomestic roles that were institutionally sanctioned and widely disseminated. By 1841, the Ladies' Repository and Gatherings of the West was engaging women in discussions of religion, politics, education, science, and a variety of intellectual debates. As Shaver posits, by providing a forum for women writers and readers, the church gave them an official rhetorical space and the license to define their own roles and spheres of influence. As such, the periodicals of the Methodist church became an important public venue in which women's voices were heard and their identities explored.
Religion and Identity in Guatemala
For the first time in nearly 20 years, the essential theological writings of Dietrich Bonhoeffer have been drawn together in a helpful one-volume format. The Bonhoeffer Reader brings the best English translation to students, and provides a ready-made introduction to the thought of this essential thinker.
Drawn from decades of classroom teaching experience, the readings selected ensure that this volume provides everything necessary to introduce Bonhoeffer’s thought to the student of theology.
Every reading has been skillfully introduced and placed in the larger context of Bonhoeffer’s life and work by two respected Bonhoeffer scholars, Clifford J. Green and Michael DeJonge. Footnotes and textual apparatus have been carefully edited with the theology student in mind. The readings have been selected by a renowned group of teachers, scholars, and Bonhoeffer experts. Newly written introductions frame each reading in a concise, helpful way. This book is an essential resource for all those who study the writings of Dietrich Bonhoeffer.
The Partition of Judaeo-Christianity
The historical separation between Judaism and Christianity is often figured as a clearly defined break of a single entity into two separate religions. Following this model, there would have been one religion known as Judaism before the birth of Christ, which then took on a hybrid identity. Even before its subsequent division, certain beliefs and practices of this composite would have been identifiable as Christian or Jewish.In Border Lines, however, Daniel Boyarin makes a striking case for a very different way of thinking about the historical development that is the partition of Judaeo-Christianity.
There were no characteristics or features that could be described as uniquely Jewish or Christian in late antiquity, Boyarin argues. Rather, Jesus-following Jews and Jews who did not follow Jesus lived on a cultural map in which beliefs, such as that in a second divine being, and practices, such as keeping kosher or maintaining the Sabbath, were widely and variably distributed. The ultimate distinctions between Judaism and Christianity were imposed from above by "border-makers," heresiologists anxious to construct a discrete identity for Christianity. By defining some beliefs and practices as Christian and others as Jewish or heretical, they moved ideas, behaviors, and people to one side or another of an artificial border—and, Boyarin significantly contends, invented the very notion of religion.
Congregationalism, Politics, and Empire, 1790-1850
Drawing upon extensive archival research and a wide range of secondary sources, The British Zion traces congregationalist missionaries’ involvement in domestic and colonial politics in early nineteenth-century Britain. As Michael A. Rutz ably demonstrates, evangelical nonconformists actively campaigned from both the Empire’s metropolitan centers and its periphery to extend religious liberty and civil equality in Britain, open colonial territories to evangelization, abolish slavery, and secure civil rights for indigenous peoples. Moving beyond the dichotomizing pictures of evangelical missionaries as either the advance forces of colonial domination or innocuous humanitarians and educators, Rutz carefully examines the humanitarian and theological impulses of the missionary movement while critically examining its political, social, and cultural impact within the larger development of the British Empire.
The Spiritual Politics of the Christian Church
To describe the Church as "united" is a factual misnomer—even at its conception centuries ago. Ephraim Radner provides a robust rethinking of the doctrine of the church in light of Christianity's often violent and at times morally suspect history. He holds in tension the strange and transcendent oneness of God with the necessarily temporal and political function of the Church, and, in so doing, shows how the goals and failures of the liberal democratic state provide revelatory experiences that greatly enhance one's understanding of the nature of Christian unity.
Taking and Breaking Monastic Vows in Early Modern Europe
An unwilling, desperate nun trapped in the cloister, unable to gain release: such is the image that endures today of monastic life in early modern Europe. In By Force and Fear, Anne Jacobson Schutte demonstrates that this and other common stereotypes of involuntary consignment to religious houses-shaped by literary sources such as Manzoni's The Betrothed-are badly off the mark.
Drawing on records of the Congregation of the Council, held in the Vatican Archive, Schutte examines nearly one thousand petitions for annulment of monastic vows submitted to the Pope and adjudicated by the Council during a 125-year period, from 1668 to 1793. She considers petitions from Roman Catholic regions across Europe and a few from Latin America and finds that, in about half these cases, the congregation reached a decision. Many women and a smaller proportion of men got what they asked for: decrees nullifying their monastic profession and releasing them from religious houses. Schutte also reaches important conclusions about relations between elders and offspring in early modern families. Contrary to the picture historians have painted of increasingly less patriarchal and more egalitarian families, she finds numerous instances of fathers, mothers, and other relatives (including older siblings) employing physical violence and psychological pressure to compel adolescents into "entering religion." Dramatic tales from the archives show that many victims of such violence remained so intimidated that they dared not petition the pope until the agents of force and fear had died, by which time they themselves were middle-aged. Schutte's innovative book will be of great interest to scholars of early modern Europe, especially those who work on religion, the Church, family, and gender.
The fourth annual series of Bonaventure Lectures (1990) given at St. Bonaventure University addresses the unique teaching technique of St. Bonaventure from the perspective of modern hermeneutics.
In this provocative book Éric Rebillard challenges many long-held assumptions about early Christian burial customs. For decades scholars of early Christianity have argued that the Church owned and operated burial grounds for Christians as early as the third century. Through a careful reading of primary sources including legal codes, theological works, epigraphical inscriptions, and sermons, Rebillard shows that there is little evidence to suggest that Christians occupied exclusive or isolated burial grounds in this early period.
In fact, as late as the fourth and fifth centuries the Church did not impose on the faithful specific rituals for laying the dead to rest. In the preparation of Christians for burial, it was usually next of kin and not representatives of the Church who were responsible for what form of rite would be celebrated, and evidence from inscriptions and tombstones shows that for the most part Christians didn't separate themselves from non-Christians when burying their dead. According to Rebillard it would not be until the early Middle Ages that the Church gained control over burial practices and that "Christian cemeteries" became common.
In this translation of Religion et Sépulture: L'église, les vivants et les morts dans l'Antiquité tardive, Rebillard fundamentally changes our understanding of early Christianity. The Care of the Dead in Late Antiquity will force scholars of the period to rethink their assumptions about early Christians as separate from their pagan contemporaries in daily life and ritual practice.