The Jesuits approached the task of converting the native peoples, and the formidable obstacles it implied, in a flexible manner. One of their central values was "inculturation," the idea of "coming in by their door," to quote a favorite saying of Ignatius, via a creative process of syncretism that blended aspects of native belief with aspects of Christian faith, in order to facilitate understanding and acceptance. The Relations thus abound with examples of the Jesuits' thoughtfully trying to make sense of native---and female---difference, rather than eliding it. --
In From a Far Country Catharine Randall examines Huguenots and their less-known cousins the Camisards, offering a fresh perspective on the important role these French Protestants played in settling the New World. The Camisard religion was marked by more ecstatic expression than that of the Huguenots, not unlike differences between Pentecostals and Protestants. Both groups were persecuted and emigrated in large numbers, becoming participants in the broad circulation of ideas that characterized the seventeenth- and eighteenth-century Atlantic world. Randall vividly portrays this French Protestant diaspora through the lives of three figures: Gabriel Bernon, who led a Huguenot exodus to Massachusetts and moved among the commercial elite; Ezéchiel Carré, a Camisard who influenced Cotton Mather’s theology; and Elie Neau, a Camisard-influenced writer and escaped galley slave who established North America’s first school for blacks. Like other French Protestants, these men were adaptable in their religious views, a quality Randall points out as quintessentially American. In anthropological terms they acted as code shifters who manipulated multiple cultures. While this malleability ensured that French Protestant culture would not survive in externally recognizable terms in the Americas, Randall shows that the culture’s impact was nonetheless considerable.
Gerard Manley Hopkins, one of the most beloved English-language poets of all time, lived a life charged with religious drama and vision. The product of a High-Church Anglican family, Hopkins eventually converted to Roman Catholicism and became a priest—after which he stopped writing poetry for many years and became completely estranged from his Protestant family. A Heart Lost in Wonder provides perspective on the life and work of Gerard Manley Hopkins through both religious and literary interpretation. Catharine Randall tells the story of Hopkins’s intense, charged, and troubled life, and along the way shows readers the riches of religious insight he packed into his poetry. By exploring the poet’s inner life and the Victorian world in which he lived, Randall helps readers to understand better the context and vision of his astonishing and enduring work.
Earthly Treasures maps the presence, position and use in the narrative of a variety of material objects in Marguerite de Navarre's Heptameron. There is a wide selection of objects, ranging from tapestries with scripture passages woven into the borders, fine arts paintings, chalices incised with proverbs, emblems, table linens, copies of Bibles or manuscripts, clothing, masks, stage props, jewelry, furniture and foodstuffs. Although the presence of such material objects seems paradoxical, given the scriptural mandate to disregard things of this world, and to "store up treasure", rather, in heaven, Marguerite found license to use such objects both in the Bible and in the daily life-oriented and artifact-studded sermons and writings collected in the Table Talk of Martin Luther.
During the French Wars of Religion, and also during the period of purported religious toleration following the Edict of Nantes, Catholic hierarchies and political institutions worked to marginalize Protestant theological and artistic expression. Yet while institutionally marginalized in most respects, evangelicals and Calvinists formed the elite corps of artists, artisans, and architects responsible for theorizing, designing, and building the royal and ecclesiastical structures of the dominant Catholic majority. In Building Codes, Catharine Randall contends that all Calvinist architecture recalls a scriptural intertext, and seeks to build upon the firm foundations of the Gospel. These architects, instructed to erect monuments glorifying Catholic patrons, inscribe the tension between their confessional perspective and their commission upon their structures. Randall explores the ways in which structures such as Chambord, Chenonceau, the Luxembourg Palace, and the Louvre bear encoded criticisms of religious and political authority. By examining the lives of several famous architects of the sixteenth and seventeenth centuries, along with blueprints, engravings, actual structures, garden layouts, builders' manuals, and illustrated allegories, this study excavates the Calvinist faith of these architects and demonstrates the dramatic effects their embattled religious perspective had on the structures they built.
Published to celebrate The Metropolitan Museum of Art’s 150th anniversary, Making The Met, 1870–2020 examines the institution’s evolution from an idea—that art can inspire anyone who has access to it—to one of the most beloved global collections in the world. Focusing on key transformational moments, this richly illustrated book provides insight into the visionary figures and events that led The Met in new directions. Among the many topics explored are the impact of momentous acquisitions, the central importance of education and accessibility, the collaboration that resulted from international excavations, the Museum’s role in preserving cultural heritage, and its interaction with contemporary art and artists. Complementing this fascinating history are more than two hundred works that changed the very way we look at art, as well as rarely seen archival and behind-the-scenes images. In the final chapter, Met Director Max Hollein offers a meditation on evolving approaches to collecting art from around the world, strategies for reaching new and diverse audiences, and the role of museums today.
Gerard Manley Hopkins, one of the most beloved English-language poets of all time, lived a life charged with religious drama and vision. The product of a High-Church Anglican family, Hopkins eventually converted to Roman Catholicism and became a priest—after which he stopped writing poetry for many years and became completely estranged from his Protestant family. A Heart Lost in Wonder provides perspective on the life and work of Gerard Manley Hopkins through both religious and literary interpretation. Catharine Randall tells the story of Hopkins’s intense, charged, and troubled life, and along the way shows readers the riches of religious insight he packed into his poetry. By exploring the poet’s inner life and the Victorian world in which he lived, Randall helps readers to understand better the context and vision of his astonishing and enduring work.
The Jesuits approached the task of converting the native peoples, and the formidable obstacles it implied, in a flexible manner. One of their central values was "inculturation," the idea of "coming in by their door," to quote a favorite saying of Ignatius, via a creative process of syncretism that blended aspects of native belief with aspects of Christian faith, in order to facilitate understanding and acceptance. The Relations thus abound with examples of the Jesuits' thoughtfully trying to make sense of native---and female---difference, rather than eliding it. --
In From a Far Country Catharine Randall examines Huguenots and their less-known cousins the Camisards, offering a fresh perspective on the important role these French Protestants played in settling the New World. The Camisard religion was marked by more ecstatic expression than that of the Huguenots, not unlike differences between Pentecostals and Protestants. Both groups were persecuted and emigrated in large numbers, becoming participants in the broad circulation of ideas that characterized the seventeenth- and eighteenth-century Atlantic world. Randall vividly portrays this French Protestant diaspora through the lives of three figures: Gabriel Bernon, who led a Huguenot exodus to Massachusetts and moved among the commercial elite; Ezéchiel Carré, a Camisard who influenced Cotton Mather’s theology; and Elie Neau, a Camisard-influenced writer and escaped galley slave who established North America’s first school for blacks. Like other French Protestants, these men were adaptable in their religious views, a quality Randall points out as quintessentially American. In anthropological terms they acted as code shifters who manipulated multiple cultures. While this malleability ensured that French Protestant culture would not survive in externally recognizable terms in the Americas, Randall shows that the culture’s impact was nonetheless considerable.
Earthly Treasures maps the presence, position and use in the narrative of a variety of material objects in Marguerite de Navarre's Heptameron. There is a wide selection of objects, ranging from tapestries with scripture passages woven into the borders, fine arts paintings, chalices incised with proverbs, emblems, table linens, copies of Bibles or manuscripts, clothing, masks, stage props, jewelry, furniture and foodstuffs. Although the presence of such material objects seems paradoxical, given the scriptural mandate to disregard things of this world, and to "store up treasure", rather, in heaven, Marguerite found license to use such objects both in the Bible and in the daily life-oriented and artifact-studded sermons and writings collected in the Table Talk of Martin Luther.
It is a matter of some difficulty for the English lawyer to predict the effect of a misapprehension upon the formation of a contract. The common law doctrine of mistake is a confused one, with contradictory theoretical underpinnings and seemingly irreconcilable cases. This book explains the common law doctrine through an examination of the historical development of the doctrine in English law. Beginning with an overview of contractual mistakes in Roman law, the book examines how theories of mistake were received at various points into English contract law from Roman and civil law sources. These transplants, made for pragmatic rather than principled reasons, combined in an uneasy manner with the pre-existing English contract law. The book also examines the substantive changes brought about in contractual mistake by the Judicature Act 1873 and the fusion of law and equity. Through its historical examination of mistake in contract law, the book provides not only insights into the nature of innovation and continuity within the common law but also the fate of legal transplants.
Louisiana has long been recognized for its production of talented writers, and its poets in particular have shined. From the early poetry of the state to the work crafted in the present day, Louisiana has nurtured and exported a rich and diverse poetic tradition. In Louisiana Poets: A Literary Guide authors Catharine Savage Brosman and Olivia McNeely Pass assess the achievements of Louisiana poets from the past hundred years who, Brosman and Pass assert, deserve both public notice and careful critical examination. Louisiana Poets presents the careers and works of writers whose verse is closely connected to the peoples, history, and landscapes of Louisiana or whose upbringing or artistic development occurred in the state. Brosman and Pass chose poets based on the scope, abundance, and excellence of their work; their critical reception; and the local and national standing of the writer and work. The book treats a wide range of forty poets—from national bestsellers to local celebrities—detailing their histories and output. Intended to be of broad interest and easy to consult, Louisiana Poets showcases the corpus of Louisiana poetry alongside its current profile. Brosman and Pass have created a guide that provides a way for readers to discover, savor, and celebrate poets who have been inspired in and by the Pelican State.
To the extent that she is popularly known, Katherine Parr (1512–48) is the woman who survived King Henry VIII as his sixth and last wife. She merits far greater recognition, however, on several other fronts. Fluent in French, Italian, and Latin, Parr also began, out of necessity, to learn Spanish when she ascended to the throne in 1543. As Henry’s wife and queen of England, she was a noted patron of the arts and music and took a personal interest in the education of her stepchildren, Princesses Mary and Elizabeth and Prince Edward. Above all, Parr commands interest for her literary labors: she was the first woman to publish under her own name in English in England. For this new edition, Janel Mueller has assembled the four publications attributed to Parr—Psalms or Prayers, Prayers or Meditations, The Lamentation of a Sinner, and a compilation of prayers and Biblical excerpts written in her hand—as well as her extensive correspondence, which is collected here for the first time. Mueller brings to this volume a wealth of knowledge of sixteenth-century English culture. She marshals the impeccable skills of a textual scholar in rendering Parr’s sixteenth-century English for modern readers and provides useful background on the circumstances of and references in Parr’s letters and compositions. Given its scope and ambition, Katherine Parr: Complete Works and Correspondence will be an event for the English publishing world and will make an immediate contribution to the fields of sixteenth-century literature, reformation studies, women’s writing, and Tudor politics.
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