Books: 'Clerical identity'

1

The church in fourteenth century Iceland: The formaton of an elite clerical identity. Boston: Brill, 2015.

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2

Kalas, Gregor, and Ann Dijk, eds. Urban Developments in Late Antique and Medieval Rome. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789462989085.

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A narrative of decline punctuated by periods of renewal has long structured perceptions of Rome’s late antique and medieval history. In their probing contributions to this volume, a multi-disciplinary group of scholars provides alternative approaches to understanding the period. Addressing developments in governance, ceremony, literature, art, music, clerical education and the construction of the city’s identity, the essays examine how a variety of actors, from poets to popes, productively addressed the intermittent crises and shifting dynamics of these centuries in ways that bolstered the city’s resilience. Without denying that the past (both pre-Christian and Christian) consistently remained a powerful touchstone, the studies in this volume offer rich new insights into the myriad ways that Romans, between the fifth and the eleventh centuries, creatively assimilated the past as they shaped their future.

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3

Clark, Elizabeth. A review of job evaluation processes to identify the best sceme to improve cross-institutional comparability for administrative, professional and clerical posts at Nene College. Northampton: Nene College, 1995.

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4

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. Waterville, Me: Thorndike Press, 2001.

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5

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. New York: HarperCollins, 2001.

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6

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. New York: HarperCollins, 2001.

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Erdrich, Louise. The Last Report on the Miracles at Little No Horse. New York: HarperCollins, 2001.

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8

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. Glasgow: HarperCollins, 2001.

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9

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. London: Flamingo, 2002.

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10

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. New York: Perennial, 2002.

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11

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. London: Flamingo, 2002.

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12

Weaving Sacred Stories: French Choir Tapestries and the Performance of Clerical Identity (Conjunctions of Religion and Power in the Medieval Past). Cornell University Press, 2004.

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13

Oates, Rosamund. ‘A Hot-Arsed Queen’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198804802.003.0005.

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This chapter shows how Matthew drew on the resources of the Church and laity to pursue his vision of conforming Puritanism. Puritanism was a communal faith, and this chapter demonstrates how important the local community was in supporting godly reform and culture, including preaching exercises and fasts. Matthew’s experience in Durham reveals how extended networks, strengthened by marriage, sustained the political and spiritual identity of Puritanism outside London and the universities. This chapter explores Matthew’s domestic life and its importance for his career. His wife, Frances Barlow, was part of a powerful clerical dynasty, but while she developed a model of the ideal clerical wife, there were, however, problems in the Matthews’ marriage. This chapter also explores Tobie Matthew’s attempts to reform Durham chapter and redirect the resources of the cathedral to pursue his vision of godly reform.

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14

French, Katherine L. Genders and Material Culture. Edited by Judith Bennett and Ruth Karras. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199582174.013.014.

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The quickening economy of the twelfth and thirteenth centuries offered medieval people new goods, new markets, and new ways of expressing identity and respectability. The objects that men and women owned and used offer scholars an alternative view of their everyday life less encumbered by the rhetorical devices and clerical biases of so many literary works. However expanding material culture challenged existing values and changed behavior in ways we are only beginning to discern. These material possessions, whether they are clothing, cooking ware, or the rooms of a house, help us see women's agency, and the ways in which women and men negotiated space, personal interaction, and gender.

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15

Stackhouse, John G. The Bible and Evangelicalism. Edited by Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.23.

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No tradition of Christianity loves and venerates the Bible more than does evangelical Protestantism. The history of this love affair dates back to Evangelicalism’s extended roots in the sixteenth century. In fact, precisely because evangelicals tend to set aside other religious resources such as liturgies, creedal statements, sacramental rituals, and clerical hierarchies in favor of the Bible, the identity, activity, and vitality of evangelicals has depended crucially upon the Bible in their midst. This chapter surveys how the Bible has figured in evangelical life and suggests how the role of the Bible is under stress amid sweeping changes in contemporary evangelicalism’s theology, piety, and mission.

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16

Olsthoorn, Johan. The Theocratic Leviathan. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198803409.003.0002.

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Hobbes’s views on church–state relations go well beyond Erastianism. Rather than claiming that the state holds supremacy over the church, Hobbes argued that church and state are identical in Christian commonwealths. This chapter shows that Hobbes advanced two distinct arguments for the church–state identity thesis over time. Both arguments are of considerable interest. The argument found in De Cive explains how the sovereign unifies a multitude of Christians into one personified church—without, intriguingly, any appeal to representation. Leviathan’s argument is premised on the sovereign’s authorized representation of Christian subjects. Authorization explains why, from Leviathan onwards, full sacerdotal powers are ex officio attributed to the sovereign. In Hobbes’s mature theory, every clerical power, including baptism and consecration, derives from the sovereign—now labelled ‘the Supreme Pastor’. Developments in Hobbes’s account of church personation thus explain Leviathan’s theocratic turn.

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17

Pak, G. Sujin. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190866921.003.0010.

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The prophet and biblical prophecy challenged Roman Catholic priestly authority and asserted the priesthood of all believers and then later functioned to clarify and strengthen Protestant clerical identity and authority. The prophet and biblical prophecy were also powerful tools for promoting distinctly Protestant visions of worship and its reform. The prophet and biblical prophecy ultimately enabled Protestants to establish Scripture as the prime authority; this goal relied heavily upon profound affirmations of Scripture’s perspicuity and the work of the Holy Spirit. Luther, Zwingli, and Calvin tied the proper uses of prophecy tightly to Scripture as a final, sufficient revelation and thereby domesticated it for the purposes of establishing an ordered ministry under the authority of Scripture. At the heart of confessional disputes over the right interpretation of Old Testament prophecy was a disagreement concerning its perspicuous content.

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18

Ó hAnnracháin, Tadhg. Confessionalism and Mobility in Early Modern Ireland. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198870913.001.0001.

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This is a book about the intersection between processes of mobility and religious identity and practice in Early Modern Ireland. The period between c.1580 and c.1685 was one of momentous importance in terms of the establishment of different confessional identities in the island, and various typesof mobility played a key role in the development, articulation, and maintenance of separate religious communities. Part I examines the dialectic between migration and religious adherence, paying particular attention to the transnational dimension of clerical formation which played a vital role in shaping the competing Catholic, Church of Ireland, and non-conformist clergies. Part II investigates how more quotidian practices of mobility such as pilgrimage and interparochial communions helped to elaborate religious identities and the central role of figurative images of movement in structuring Christians’ understanding of their lives. The final chapters of the book analyze the extraordinary importance of migratory experience in shaping the lives and writings of the authors of key confessional identity texts. Hitherto underestimated or taken for granted, the book argues that migrants and exiles were of crucial significance in forging the self-understanding of the different religious communities of the island.

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19

Atkins, Gareth. Anglican Evangelicalism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199644636.003.0023.

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This chapter traces the emergence and development of Anglican Evangelicalism from the early eighteenth century onwards. It argues that while Evangelicals have always harked back to the first, formative generations of their movement, this has tended to obscure the theological diversity, practical pragmatism, and fluid organization that characterized the new piety. What follows, then, examines the beginnings of an enduring movement, but it also outlines a distinct phase in its existence. The first section considers the gradual emergence of Evangelicalism as a distinct identity in the Church of England; the second, its ramification in clerical associations and among groups of prosperous laypeople; the third, its infiltration of metropolitan officialdom and provincial society via organized philanthropy and patronage. As well as mapping the networks that spread Evangelical influence, it explores the lasting tensions thus generated: above all, what did it mean to be both Anglican and Evangelical?

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20

Wehrey, Frederic, ed. Beyond Sunni and Shia. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190876050.001.0001.

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This collection seeks to advance our understanding of intra-Islamic identity conflict during a period of upheaval in the Middle East. Instead of treating distinctions between and within Sunni and Shia Islam as primordial and immutable, it examines how political economy, geopolitics, domestic governance, social media, non- and sub-state groups, and clerical elites have affected the transformation and diffusion of sectarian identities. Particular attention is paid to how conflicts over distribution of political and economic power have taken on a sectarian quality, and how a variety of actors have instrumentalized sectarianism. The volume, covering Syria, Iraq, Lebanon, Saudi Arabia and the Gulf, Iran, and Egypt, includes contributors from a broad array of disciplines including political science, history, sociology, and Islamic studies. Beyond Sunni and Shia draws on extensive fieldwork and primary sources to offer insights that are empirically rich and theoretically grounded, but also accessible for policy audiences and the informed public.

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21

Pak, G. Sujin. The Reformation of Prophecy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190866921.001.0001.

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The Reformation of Prophecy presents and supports the case for viewing the prophet and biblical prophecy as a powerful lens by which to illuminate many aspects of the reforming work of the Protestant reformers in the sixteenth and seventeenth centuries. It provides a chronological and developmental analysis of the significance of the prophet and biblical prophecy across leading Protestant reformers in articulating a theology of the priesthood of all believers, a biblical model of the pastoral office, a biblical vision of the reform of worship, and biblical processes for discerning right interpretation of Scripture. Through the tool of the prophet and biblical prophecy, the reformers framed their work under, within, and in support of the authority of Scripture—for the true prophet speaks the Word of God alone and calls the people, their worship and their beliefs and practices, back to the Word of God. The book also demonstrates how interpretations and understandings of the prophet and biblical prophecy contributed to the formation and consolidation of distinctive confessional identities, especially around differences in their visions of sacred history, Christological exegesis of Old Testament prophecy, and interpretation of Old Testament metaphors. This book illuminates the significant shifts in the history of Protestant reformers’ engagement with the prophet and biblical prophecy—shifts from these serving as a tool to advance the priesthood of all believers to a tool to clarify and buttress clerical identity and authority to a site of polemical-confessional exchange concerning right interpretations of Scripture.

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22

Maloy, Rebecca. Songs of Sacrifice. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190071530.001.0001.

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Songs of Sacrifice argues that liturgical music—both texts and melodies—played a central role in the cultural renewal of early Medieval Iberia. Between the seventh and eleventh centuries, Christian worship on the Iberian Peninsula was structured by rituals of great theological and musical richness, known as the Old Hispanic (or Mozarabic) rite. Much of this liturgy was produced during the seventh century, as part of a cultural and educational program led by Isidore of Seville and other bishops. After the conversion of the Visigothic rulers from Arian to Nicene Christianity at the end of the sixth century, the bishops aimed to create a society unified in the Nicene faith, built on twin pillars of church and kingdom. They initiated a project of clerical education, facilitated through a distinctive culture of textual production. The chant repertory was carefully designed to promote these aims. The creators of the chant texts reworked scripture in ways designed to teach biblical exegesis, linking both to the theological works of Isidore and others, and to Visigothic anti-Jewish discourse. The notation reveals an intricate melodic grammar that is closely tied to textual syntax and sound. Through musical rhetoric, the melodies shaped the delivery of the texts to underline words and phrases of particular liturgical or doctrinal import. The chants thus worked toward the formation of individual Christian souls and a communal, Nicene identity. The final chapters turn to questions about the intersection between orality and writing and the relationships of the Old Hispanic chant to other Western plainsong traditions.

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23

Forrestal, Alison. Leaving a Legacy in a Fragmented Church. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198785767.003.0013.

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From the early 1640s, the debate that ensued over Jansenist ideas in France irreparably fractured the basic unity of the reform movement. Chapter 12 tracks de Paul’s attitude and actions in the campaign to defeat Jansenism during the 1640s and 1650s, establishing that these should be assessed in terms of ethos, reputation, and legacy. It therefore concerns de Paul’s efforts to reassert control over his own reputation and the ethos of the Lazarists, in order to ensure that the Congregation retained sufficient legitimacy to survive its founder’s death. It displays a particular concern to gauge the degree to which de Paul was able to use the pre-existing collaborative network he had developed through missions and clerical formation to combat Jansenism, as well as to identify new, dispute-specific, alliances that he made on the strength of shared opposition to the movement.

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24

Gayley, Holly. Buddhist Ethics in Contemporary Tibet. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.11.

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In recent years, Buddhist ethics are being marshalled in novel ways as a means to unify Tibetans and articulate a vision of ethnic identity and progress in line with Buddhist values. This chapter traces several contemporary strands of ethical mobilization, both on the Tibetan plateau and in the diaspora, with a keen interest in the formation of ethical Buddhist subjects. This chapter contrasts a new set of ten Buddhist virtues in eastern Tibet, articulated by cleric-scholars at Larung Buddhist Academy in 2008, with other incidents and movements, such as the fur-burnings of 2006, the Lhakar or ‘White Wednesday’ boycotts and pledges underway since 2009, the tragic wave of self-immolations that have escalated since 2011, and a distinct articulation of nonviolence with the ‘amulet for peace’ introduced in 2012.

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25

Shahar, Meir. Violence in Chinese Religious Traditions. Edited by Michael Jerryson, Mark Juergensmeyer, and Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0009.

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This chapter argues that the category of religion eludes traditional Chinese thinking. It outlines the periods of harmony between official Buddhism, Daoism, and Confucianism, commenting on the historical reverence for martial gods and practices of religiously sanctioned human sacrifice and self-mortification. The amorphous religious identity characteristic of China offers a convenient starting point for the analysis. Chinese clerics have been conscious of their religious distinction to the extent of competing with others. The policy has been a major source of friction between the People's Republic of China and the Catholic Church. The Chinese martial art is a multifaceted system of physical and mental self-cultivation that combines military, therapeutic, and religious goals within the same training routine. The imagination of Daoist immortality, the cosmology of the Supreme Ultimate, and the vocabulary of Buddhist enlightenment has been equally tackled to discuss the practitioner's mystical experience.

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26

Peterson, Janine Larmon. Suspect Saints and Holy Heretics. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501742347.001.0001.

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This book investigates regional saints whose holiness was contested. It scrutinizes the papacy's toleration of unofficial saints' cults and its response when their devotees challenged church authority about a cult's merits or the saint's orthodoxy. As the book demonstrates, communities that venerated saints increasingly clashed with popes and inquisitors determined to erode any local claims of religious authority. Local and unsanctioned saints were spiritual and social fixtures in the towns of northern and central Italy in the thirteenth and fourteenth centuries. In some cases, popes allowed these saints' cults; in others, church officials condemned the saint and/or their followers as heretics. Using a wide range of secular and clerical sources, the book explores who these unofficial saints were, how the phenomenon of disputed sanctity arose, and why communities would be willing to risk punishment by continuing to venerate a local holy man or woman. It argues that the Church increasingly restricted sanctification in the later Middle Ages, which precipitated new debates over who had the authority to recognize sainthood and what evidence should be used to identify holiness and heterodoxy. The case studies presented detail how the political climate of the Italian peninsula allowed Italian communities to use saints' cults as a tool to negotiate religious and political autonomy in opposition to growing papal bureaucratization.

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27

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. Harper Perennial, 2002.

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28

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. Harper Perennial, 2002.

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29

The Last Report on the Miracles at Little No Horse. Harper Perennial, 2016.

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30

Erdrich, Louise. The Last Report on the Miracles at Little No Horse. Harper Perennial, 2008.

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Books on the topic 'Clerical identity'

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