In this direct, eloquent, unabashed argument on behalf of sexual fidelity--its meaning, its blessing, its rewards, its necessity--Catherine Wallace addresses a major concern of our time. At a time when emotional commitments are increasingly nervous, fragile, and short-lived, Wallace's vision of faithful lovers--with its aura of warmth, calm, and emotional continuity--is almost shockingly attractive. Speaking to heterosexuals and homosexuals alike, she reminds us how deeply the powerful physical tempest that is sexual desire is connected to heart and soul, how immediately and profoundly it spirals to the core of our very identity; how reductive casual sex can be, how easily it can mute, indeed injure, the capacity for ultimate sexual happiness that exists only within the full development of true intimacy--intimacy that arises as fidelity is established and a promise is kept. What's the difference between fidelity and repression or mere sexual exclusivity? How can people stay faithfully married for decades, while continuing to grow--and to change--as individuals? How do we help our sons and daughters sort through the conflicting messages about sexuality with which they are bombarded from childhood? The author's responses to these and other questions powerfully suggest to us that honor and courage, commitment and kindness to self and others, are indeed within our reach. Catherine Wallace's gentle, moving, and persuasive argument for fidelity as the core of an entire way of being again and again draws assent from the reader--and provides, at last, a mode of talking with our children about a subject crucial to their success in achieving the fulfilled lives we so fervently wish for them.
Christianity has lost control of its brand. That matters even for nonbelievers because Christian symbolism permeates Western culture. It shapes the source code for how we think about ourselves and what we expect from one another. If God is all-controlling, then human control is divinely sanctioned. Our efforts to control one another have cosmic legitimacy--the legitimacy claimed by fundamentalists pursuing a political agenda that has nothing to do with Jesus of Nazareth. But if God is defined as compassion and loving-kindness, then Christianity calls the faithful to compassion and radical hospitality. Wallace traces the backstory of this vitally important tension all the way back to competing translations of Moses's argument with the burning bush, arguing for a "Copernican turn" in which the spiritual encounter with compassionate Presence lies at the heart of Christianity.
Like the Cats of Kilkenny recounts the Civil War experiences of the Morgan and Brown families from the perspectives of various family members. Their many adventures and misadventures take place on an amazingly broad stage and include brushes with notable figures like the noble Robert E. Lee and the notorious "Bloody Bill" Anderson. What makes their stories most intriguing, though, is that they are all true.
Confronting Religious Violence: Christian Humanism and the Moral Imagination tells the tale of Christian theocracy in the West. Who converted whom was never entirely clear: the empire did stop feeding people to the lions for public entertainment; but Christianity was theologically corrupted by its official role in legitimating empire-as-usual. That theological corruption led to crusades, inquisitions, torture, and so forth. And it leaves us with a major question: is God violent? More dangerously yet: is violence our only option in response to wrongdoing? Are we morally obligated to injure those who have injured others, to kill those who have killed others? If theocracy is a terrible idea, what is the proper relationship between church and state? We can't say that the state is never morally accountable at all. Furthermore: despite constitutional separation of church and state, hard-right Christian fundamentalism continues to play a culturally significant role in advocating military action abroad and supporting state violence at home. There is a lot at stake in reclaiming the systematic nonviolence and moral imagination of Jesus of Nazareth. .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }
Confronting Religious Denial of Science: Christian Humanism and the Moral Imagination traces the cultural backstory of contemporary conflicts between biblical literalists who oppose evolution and "New Atheists" who insist that religion is so pernicious it should be outlawed, if not exterminated. That's a clash of fundamentalisms. It's a zero-sum game derived from high Victorian misunderstanding of both religion and science. The God whom science supposedly replaces is the Engineer Almighty sitting at his keyboard, controlling every event on earth. But that's not a viable concept of God. Far better, Wallace argues, to understand Christianity in Clifford Geertz's terms as a system of symbols that both constitutes a worldview and, according to David Sloan Wilson, encourages prosocial behavior. That reframing makes it possible to reclaim what biblical scholars have said for decades: the miracles of Jesus were confrontational symbolic actions. They contradicted the political status quo in colonial Palestine, not the laws of biology. Prayer, she explains, is not magical thinking. It's a creative, highly disciplined introspective process, most familiar to many people in forms like mindfulness meditation. Wallace offers an intriguing exploration of issues that believers seldom discuss in ways that make sense to the religiously unaffiliated.
Jesus did not die to save us from God. He died because the Romans did not tolerate charismatic teachers who attracted a lively following. Jesus attracted that following through his personal compassion, his confrontational inclusivity, and his skill in using laughter as a nonviolent weapon of mass disruption. The Gospel authors picked up Jesus' witty techniques. They adeptly parodied the literary conventions of heroic biography, laying out "the kingdom of God" in a point-for-point contrast with the empire of Caesar Augustus. Most of this contrast was Jewish Prophetic Rant, Standard Edition: the God of the Jews had always demanded justice for workers, food for the hungry, care for those unable to earn a living, and an end to monopolizing natural resources for private and imperial profit. Jesus added a fourth and telling point: God is nonviolent. God smites no one. God's loving-kindness and compassionate presence embraces all of humanity equally. We are all the children of God. Then and now, that's a revolutionary claim. It portrays our obligation to the common good as a sacred obligation. It's owed to God. In cultural terms, that's the most potent variety of obligation. This is the cultural heritage at risk from fundamentalism, which portrays God as both crazy-violent and vindictive. .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }
Come to church or go to hell. That's religious bullying. It's judgmentalism. And it's a theological distortion, a distortion insisting that shame and self-loathing are morally appropriate. In Christian humanist tradition, God is not some cosmic judge eager to smite all of us for our sinfulness. God is compassion. We are cherished by God beyond our wildest imagining. We are called to radical hospitality, not to crass judgmentalism. So where does this religious judgmentalism come from? It is the heritage of medieval theocracy: a violent, vindictive God of command and control was far more useful politically than a God of compassion, hospitality, and forgiveness. It comes from literal-minded misreading of the story of Adam and Eve and the forbidden fruit, a story about shame, not disobedience. And it comes from political success in exploiting deep-seated liabilities in the American soul: we spend our lives trying to "prove ourselves," a hopeless task. There's an alternative. In the Christian humanist tradition, authentic moral judgment is rooted in conscience as a creative process. Morality is an art demanding both rigorous consideration of the facts and thoughtful introspection. Conscience properly understood and thoughtfully practiced is an antidote to shame, incessant self-criticism, and chronic self-doubt. .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }
Papal infallibility and biblical inerrancy provide the conceptual foundations of theocracy, which is to say religiously-based totalitarianism. These absolutist doctrines emerge for the very first time among the Victorians: they are not ancient beliefs at all. They appear in the 19th century, right alongside secular varieties totalitarian thought, and in response to all the same cultural anxieties. Reactionary religious leaders used these doctrines to oppose scholarly conclusions in geology and evolutionary biology. That much everyone knows. What's not as well known is the fact that their principal target was Christian-humanist biblical scholarship, an unbroken 500-year tradition of inquiry undertaken primarily by Christian clergy and seminary faculty. The alternative to faith-based totalitarianism is faith based upon the imagination, our most sophisticated cognitive skill. Faith rooted in the moral imagination does not depend upon abject deference to an array of rigid doctrines and improbable claims. Wallace contends that faith is best understood as a creative process, and religion is best understood as a multi-media art (and originally the Mother of all arts). The arts convince, they do not command. They persuade, they do not prove. The arts provide humane resources whereby we grapple with life's deepest mysteries. Symbolism, like quantum mathematics, is a tool for grappling with inescapable paradox at the heart of reality. It is an ancient strategy for articulating what we discover at the elusive mind-body interface. .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }
These two volumes list late-and mid-Victorian poets, with brief biographical information and bibliographical details of published works. The major strength of the works is the 'discovery' of very many minor poets and their work, unrecorded elsewhere.
Reflecting on Practice for STEM Educators is a guidebook to lead a professional learning program for educators working in STEM learning environments. Making research on the science of human learning accessible to educational professionals around the world, this book shows educators how to relate this research to their own practice. Educators’ collective work broadens the scope of an organization’s reach, and through this effort, the organization grows its social capital in its local community and beyond. This book offers opportunities to engage in processes that lead toward organizational learning by attending to the professional growth of the educators. Tran and Halversen show how learning together can shape the language and meanings by which educators do and talk about their work to support visitors’ experiences. The book provides guidance on how teams of educators can build community as they engage in reflective practice. Reflecting on Practice for STEM Educators will be essential reading for leaders of any organization that aims to educate and engage the public in science, technology, engineering, and mathematics. It will be particularly useful to educators who work in museums, zoos, aquariums, botanical gardens, youth organizations, after-school programs, and nature, science, and conservation centres.
Dance Lessons tells two inescapably intertwined stories. In the first, Catherine Wallace recounts her ordinary, often hilarious struggles to stay sane as she learns how to balance the demands of her career with the needs of her children. In the second, she adeptly deconstructs all of her own encounters with a witty and persistent God who thinks the real problem here is not career-vs-kids but call. Vocation. The stand-off starts to crumble one night when a rainbow declares truce during dinner, and she begins to discover that not even deconstruction can separate us from the love of God. Here indeed is a God whose reality, matters, even for the crazy-making conflicts of modern family life.
Juggling the daily demands of career and motherhood is challenging for many of today’s working women. When the question of spirituality is raised they may feel as if they’ve dropped the ball. In Motherhood in the Balance, Catherine Wallace recounts her ordinary, and often hilarious, endeavors to stay sane as she learns to balance the demands of her career with the needs of her family, while adeptly describing the struggles of her relationship with God. Wallace examines her own encounters with a witty and persistent God who thinks that the real problem is not career-vs-kids, but call. This stand-off begins to crumble when a truce is called and the author realizes that nothing can separate us from the love of God.
First published in 1983, this book examines a work whose intricacies have baffled and infuriated generations of readers and proposes a theory of Coleridge’s writing habits that "explain(s) his explanation". The author painstakingly analyses the Biographia’s organising structure distinguishing between the daring conception and often inept execution of Coleridge’s idea of critical discourse. It is argued that Coleridge’s autobiographical format present a richly metaphorical "self" whose literary life has led to the now-famous doctrine of secondary imagination. The author’s command of Coleridge scholarship will shed new light on the Biographia for specialists and non-specialists alike.
A historical romance set in 1811 England from #1 New York Times bestselling author Catherine Coulter. To hide from her abusive stepfather, Winifrede Levering Bascombe disguises herself as male valet Jack. She arrives in London with Grayson St. Cyre’s aunts, Mathilda and Maude, to beg his assistance. He welcomes the aunts, briefly spots Jack, and proceeds very quickly after their arrival to fall down the rabbit hole. He catches Jack stealing his horse, Durban; chases her down; and then all sorts of interesting things happen. Amidst all the laughter, however, there lurks a deadly secret that’s ready to leap out and crush both Jack and Gray. . . . “Coulter is excellent at portraying the romantic tension between heroes and heroines and she manages to write explicitly but beautifully about sex as well as love.”—Milwaukee Journal
Rubens and the Eloquence of Drawing re-examines the early graphic practice of the preeminent northern Baroque painter Peter Paul Rubens (Flemish, 1577–1640) in light of early modern traditions of eloquence, particularly as promoted in the late sixteenth- and early seventeenth-century Flemish, Neostoic circles of philologist, Justus Lipsius (1547–1606). Focusing on the roles that rhetorical and pedagogical considerations played in the artist’s approach to disegno during and following his formative Roman period (1600–08), this volume highlights Rubens’s high ambitions for the intimate medium of drawing as a primary site for generating meaningful and original ideas for his larger artistic enterprise. As in the Lipsian realm of writing personal letters – the humanist activity then described as a cognate activity to the practice of drawing – a Senecan approach to eclecticism, a commitment to emulation, and an Aristotelian concern for joining form to content all played important roles. Two chapter-long studies of individual drawings serve to demonstrate the relevance of these interdisciplinary rhetorical concerns to Rubens’s early practice of drawing. Focusing on Rubens’s Medea Fleeing with Her Dead Children (Los Angeles, Getty Museum), and Kneeling Man (Rotterdam, Museum Boijmans Van Beuningen), these close-looking case studies demonstrate Rubens’s commitments to creating new models of eloquent drawing and to highlighting his own status as an inimitable maker. Demonstrating the force and quality of Rubens’s intellect in the medium then most associated with the closest ideas of the artist, such designs were arguably created as more robust pedagogical and preparatory models that could help strengthen art itself for a new and often troubled age.
At the turn of the century Protestantism permeated the cultural fabric of English-Canadian society. By 1970, however, universities were primarily secular. Was this change the result of the changing nature of Protestantism at the turn of the century or forces external to it? By examining the role Protestantism played on university campuses from 1920 to 1970, Catherine Gidney furthers the debate over the nature and process of secularization in English Canada.
Chaco Canyon, the great Ancestral Pueblo site of the eleventh and twelfth centuries, remains a central problem of Southwestern archaeology. Chaco, with its monumental Ògreat houses,Ó was the center of a vast region marked by ÒoutlierÓ great houses. The canyon itself has been investigated for over a century, but only a few of the more than 200 outlier great housesÑkey to understanding Chaco and its timesÑhave been excavated. This volume explores the Chaco and post-Chaco eras in the northern San Juan area through extensive excavations at the Bluff Great House, a major Chaco ÒoutlierÓ in Utah. BluffÕs massive great house, great kiva, and earthen berms are described and compared to other great houses in the northern Chaco region. Those assessments support intriguing new ideas about the Chaco region and the effect of the collapse of Chaco Canyon on ÒoutlyingÓ great houses. New insights from the Bluff Great House clarify the construction and use of great houses during the Chaco era and trace the history of great houses in the generations after ChacoÕs decline. An innovative comparative study of the northern and southern portions of the Chaco world (the northern San Juan area around Bluff and the Cibola area around Zuni) leads to new ideas about population aggregation and regional abandonment in the Southwest. Appendixes on CD-ROM present details and descriptions of artifacts recovered from Bluff: ceramics, projectile points, pollen analyses, faunal remains, bone tools, ornaments, and more. This book is one of only a handful of reports on Chacoan great houses in the northern San Juan region. It provides an in-depth study of the Chaco era and clarifies the relationship of ÒoutlyingÓ great houses to Chaco Canyon. Research at the Bluff Great House begins to answer key questions about the nature of Chaco and its region, and the history of the northern San Juan in the Chaco and post-Chaco worlds.
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