This book recasts the story of the Reformation by bringing together two histories: the Encounter between Europe and the western hemisphere beginning in 1492; and the fragmentation of European Christendom in the sixteenth century. In so doing, it restores resonance to 'idolatry', 'cannibal', 'barbarian', even as it moves past such polemics to trace multiple understandings of divinity, matter and human nature. So many aspects of human life, from marriage and family through politics to ways of thinking about space and time, were called into question. Debates on human nature and conversion forged new understandings of religious identity. Debates on the relationship of humanity to the material world forged new understandings of image and ritual, new understandings of physics. By the end of the century, there was not one 'Christian religion', but many, and many understandings of the Christian in the world.
The Eucharist in the Reformation: Incarnation and Liturgy takes up the words, 'this is my body', 'this do', and 'remembrance of me' that divided Christendom in the sixteenth century. It traces the different understandings of these simple words and the consequences of those divergent understandings in the delineation of the Lutheran, Reformed, and Catholic traditions: the different formulations of liturgy with their different conceptualizations of the cognitive and collective function of ritual; the different conceptualizations of the relationship between Christ and the living body of the faithful; the different articulations of the relationship between the world of matter and divinity; and the different epistemologies. It argues that the incarnation is at the center of the story of the Reformation and suggests how divergent religious identities were formed.
Reading Catechisms, Teaching Religion makes two broad arguments. First, the sixteenth century witnessed a fundamental transformation in Christians’, Catholic and Evangelical, conceptualization of the nature of knowledge of Christianity and the media through which that knowledge was articulated and communicated. Christians had shared a sense that knowledge might come through visions, images, liturgy; catechisms taught that knowledge of ‘Christianity’ began with texts printed on a page. Second, codicil catechisms sought not simply to dissolve the material distinction between codex and person, but to teach catechumens to see specific words together as texts. The pages of catechisms were visual—they confound precisely that constructed modern bipolarity, word/image, or, conversely, that modern bipolarity obscures what sixteenth-century catechisms sought to do.
The Eucharist in the Reformation: Incarnation and Liturgy takes up the words, 'this is my body', 'this do', and 'remembrance of me' that divided Christendom in the sixteenth century. It traces the different understandings of these simple words and the consequences of those divergent understandings in the delineation of the Lutheran, Reformed, and Catholic traditions: the different formulations of liturgy with their different conceptualizations of the cognitive and collective function of ritual; the different conceptualizations of the relationship between Christ and the living body of the faithful; the different articulations of the relationship between the world of matter and divinity; and the different epistemologies. It argues that the incarnation is at the center of the story of the Reformation and suggests how divergent religious identities were formed.
This book recasts the story of the Reformation by bringing together two histories: the Encounter between Europe and the western hemisphere beginning in 1492; and the fragmentation of European Christendom in the sixteenth century. In so doing, it restores resonance to 'idolatry', 'cannibal', 'barbarian', even as it moves past such polemics to trace multiple understandings of divinity, matter and human nature. So many aspects of human life, from marriage and family through politics to ways of thinking about space and time, were called into question. Debates on human nature and conversion forged new understandings of religious identity. Debates on the relationship of humanity to the material world forged new understandings of image and ritual, new understandings of physics. By the end of the century, there was not one 'Christian religion', but many, and many understandings of the Christian in the world.
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