In French literary history Nicolas Boileau (1636-1711) has enjoyed legendary status as the great codifier of French classicism, the discerning critic who could demolish or elevate several generations of French poets. This view of Boileau's role has lead to an emphasis on his poetics, not his poems, which in turn has generated general disdain for his poetic art. Robert Corum dispels these misconceptions about Boileau by focusing rigorous critical attention on Boileau's first nine Satires and the accompanying "Discours au roy," composed between 1657 and 1668. His reading takes into account a number of factors, including sources, genesis, relation to one another, coherence, and continuity of argument. This examination reveals Boileau to be a gifted poet, not just a talented versifier or a strait-laced mouthpiece for French classical doctrine.
This work presents the first five hundred of the over 2,000 documents that Robert I. Burns will make available from the registers of Jaume the Conqueror at the Crown Archives in Barcelona--the most impressive archives of this kind outside the papal series, and the first extensive use of paper by a European government. Volume II begins the four planned volumes of documents, which, along with the introduction that makes up Volume I, will constitute a unique corpus of material on Valencia, its place in an expanding Europe, and its status, after its conquest by Jaume of Aragon-Catalonia, as a colonialist world of Christian settlers ruling a Muslim majority and a large Jewish population. Volume II provides a wealth of information on this frontier society during the six years of its final pacification and incipient Europeanization (1257-1263). Affording numerous insights into the military, religious, economic, legal, bureaucratic, and social evolution of the area, the documents are made accessible to a wide readership by extended paraphrases that. Originally published in 1991. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
The stereotype of the woman missionary has ranged from that of the longsuffering wife, characterized by the epitaph Died, given over to hospitality, to that of the spinster in her unstylish dress and wire-rimmed glasses, alone somewhere for thirty years teaching heathen children. Like all caricatures, those of the exhausted wife and frustrated old maid carry some truth: the underlying message of the sterotypes is that missionary women were perceived as marginal to the central tasks of mission. Rather than being remembered for preaching the gospel, the quintessential male task, missionary women were noted for meeting human needs and helping others, sacrificing themselves without plan or reason, all for the sake of bringing the world to Jesus Christ.Historical evidence, however, gives lie to the truism that women missionaries were and are doers but not thinkers, reactive secondary figures rather than proactive primary ones. The first American women to serve as foreign missionaries in 1812 were among the best-educated women of their time. Although barred from obtaining the college education or ministerial credentials of their husbands, the early missionary wives had read their Jonathan Edwards and Samuel Hopkins. Not only did they go abroad with particular theologies to share, but their identities as women caused them to develop gender-based mission theories. Early nineteenth-century women seldom wrote theologies of mission, but they wrote letters and kept journals that reveal a thought world and set of assumptions about women's roles in the missionary task. The activities of missionary wives were not random: they were part of a mission strategy that gave women a particular role inthe advancement of the reign of God.By moving from mission field to mission field in chronological order of missionary presence, Robert charts missiological developments as they took place in dialogue with the urgent context of the day. Each case study marks the beginning of the mission theory. Baptist women in Burma, for example, are only considered in their first decades there and are not traced into the present. Robert believes that at this early stage of research into women's mission theory, integrity and analysis lies more in a succession of contextualized case studies than in gross generalizations.
What have Baptists to do with Lutherans of Holiness groups? Pietists with premillennialists? Pentecostals with restorationists? The self-consciously Reformed with Black religionists? Or fundamentalists with Adventists or Mennonites? Despite the apparent diversity of these groups, each has in some way been identified with American evangelicalism. Just how appropriate is such identification? How do these various traditions see themselves in relation to one another and the larger phenomenon known as evangelicalism? The editors of this volume have sought answers to these questions by inviting twelve expert interpreters of these traditions to compare each tradition's self-understanding with its understanding of evangelicalism. The result is a fascinating collection of essays - of interest to general readers as well as students and scholars - which make a significant contribution to the ongoing efforts to define and understand American evangelicalism.
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