The U.S. disability insurance system is an important part of the federal social safety net; it provides financial protection to working-age Americans who have illnesses, injuries, or conditions that render them unable to work as they did before becoming disabled or that prevent them from adjusting to other work. An examination of the workings of the system, however, raises deep concerns about its financial stability and effectiveness. Disability rolls are rising, household income for the disabled is stagnant, and employment rates among people with disabilities are at an all-time low. Mary Daly and Richard Burkhauser contend that these outcomes are not inevitable; rather, they are reflections of the incentives built into public policies targeted at those with disabilities, namely the SSDI, SSI-disabled adults, and SSI-disabled children benefit programs. The Declining Work and Welfare of People with Disabilities considers how policies could be changed to improve the well-being of people with disabilities and to control the unsustainable growth in program costs.
In the annals of Irish studies and theater history much has been written about the Abbey Theatre. Now, Mary Trotter not only sheds new Light on that company's history but also examines other groups with a range of political, religious, gender, and class perspectives that consciously used performance to promote ideas about nationalism and culture in Ireland at the turn of the last century. This innovative, interdisciplinary work details how different nationalist organizations with diverse political and artistic goals employed theater as an anticolonial tool. In Dublin's turbulent cultural and political arena during the first decades of the twentieth century, nationalist audiences read popular Irish melodramas in subversive ways; the Daughters of Erin staged tableaux of great women heroes; and the Abbey players earned both acclaim and apprehension within the nationalist community. Here is a compelling analysis of these and other groups' prominent role in Irish nationalism in the years before Easter 1916, and the way these political theaters gave birth to modern Irish drama.
2022 Catholic Media Association honorable mention in scripture: academic studies Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughoutthe narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.
The first book to explicate and analyse Augustine's seminal argument concerning humility and pride, especially in politics and philosophy, in The City of God. Keys shows how contemporary readers have much to gain from engaging Augustine's lengthy argument on behalf of virtuous humility.
In the early 1800s, books were largely unillustrated. By the 1830s and 1840s, however, innovations in wood- and steel-engraving techniques changed how Victorian readers consumed and conceptualized fiction. A new type of novel was born, often published in serial form, one that melded text and image as partners in meaning-making. These illustrated serial novels offered Victorians a reading experience that was both verbal and visual, based on complex effects of flash-forward and flashback as the placement of illustrations revealed or recalled significant story elements. Victorians’ experience of what are now canonical novels thus differed markedly from that of modern readers, who are accustomed to reading single volumes with minimal illustration. Even if modern editions do reproduce illustrations, these do not appear as originally laid out. Modern readers therefore lose a crucial aspect of how Victorians understood plot—as a story delivered in both words and images, over time, and with illustrations playing a key role. In The Plot Thickens, Mary Elizabeth Leighton and Lisa Surridge uncover this overlooked narrative role of illustrations within Victorian serial fiction. They reveal the intricacy and richness of the form and push us to reconsider our notions of illustration, visual culture, narration, and reading practices in nineteenth-century Britain.
Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughout the narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.
O'Neill's Original Grace provides a fresh analysis of biblical texts and explores the rich tradition and development of Marian devotion, liturgical prayer, artwork, and dogma. It invites the reader to discover how our capacity for biblical and theological understanding matures over time, correcting our perception of Mary, the second Eve and the mother of Jesus the Christ, and of the place and role of women in church and society. This exhilarating book reveals the benefit that courageous questioning can bring to the church's self-understanding and to the vital relationships between women and men. In it we gently discover that a wise and good God is our Creator, affirming us in our gendered humanity, still slowly teaching us what went on in Eden, in Nazareth, and on Calvary.
In 1963, as Betty Friedan's Feminine Mystique appeared and civil rights activists marched on Washington, a separate but related social movement emerged among American Catholics, says Mary Henold. Thousands of Catholic feminists--both lay women and women religious--marched, strategized, theologized, and prayed together, building sisterhood and confronting sexism in the Roman Catholic Church. In the first history of American Catholic feminism, Henold explores the movement from the 1960s through the early 1980s, showing that although Catholic feminists had much in common with their sisters in the larger American feminist movement, Catholic feminism was distinct and had not been simply imported from outside. Catholic feminism grew from within the church, rooted in women's own experiences of Catholicism and religious practice, Henold argues. She identifies the Second Vatican Council (1962-65), an inspiring but overtly sexist event that enraged and exhilarated Catholic women in equal measure, as a catalyst of the movement within the church. Catholic feminists regularly explained their feminism in terms of their commitment to a gospel mandate for social justice, liberation, and radical equality. They considered feminism to be a Christian principle. Yet as Catholic feminists confronted sexism in the church and the world, Henold explains, they struggled to integrate the two parts of their self-definition. Both Catholic culture and feminist culture indicated that such a conjunction was unlikely, if not impossible. Henold demonstrates that efforts to reconcile faith and feminism reveal both the complex nature of feminist consciousness and the creative potential of religious feminism.
Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughoutthe narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.
Irish literature's roots have been traced to the 7th-9th century. This is a rich and hardy literature starting with descriptions of the brave deeds of kings, saints and other heroes. These were followed by generous veins of religious, historical, genealogical, scientific and other works. The development of prose, poetry and drama raced along with the times. Modern, well-known Irish writers include: William Yeats, James Joyce, Sean Casey, George Bernard Shaw, Oscar Wilde, John Synge and Samuel Beckett.
Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughout the narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.
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