In June, Cornell University Press will release Defiant Priests: Domestic Unions, Violence, and Clerical Masculinity in Fourteenth-Century Catalonia by Michelle Armstrong-Partida (University of Texas at El Paso). The publisher’s description follows:
Two hundred years after canon law prohibited clerical marriage, parish priests in the late medieval period continued to form unions with women that were marriage all but in name. In Defiant Priests, Michelle Armstrong-Partida uses evidence from extraordinary archives in four Catalan dioceses to show that maintaining a family with a domestic partner was not only a custom entrenched in Catalan clerical culture but also an essential component of priestly masculine identity, one that extended to the carrying of weapons and use of violence to resolve disputes and seek revenge, to intimidate other men, and to maintain their status and authority in the community.
From unpublished episcopal visitation records and internal diocesan documents (including notarial registers, bishops’ letters, dispensations for illegitimate birth, and episcopal court records), Armstrong-Partida reconstructs the personal lives and careers of Catalan parish priests to better understand the professional identity and masculinity of churchmen who made up the proletariat of the largest institution across Europe. These untapped sources reveal the extent to which parish clergy were embedded in their communities, particularly their kinship ties to villagers and their often contentious interactions with male parishioners and clerical colleagues. Defiant Priests highlights a clerical culture that embraced violence and illuminates how the parish church could become a battleground in which rivalries among clerics took place and young clerics learned from senior clergymen to meld the lay masculine ideals that were a part of their everyday culture with the privilege and authority of their profession.
In the late nineteenth and early twentieth centuries, prominent social thinkers in France, Germany, and the United States sought to understand the modern world taking shape around them. Although they worked in different national traditions and emphasized different features of modern society, they repeatedly invoked Jews as a touchstone for defining modernity and national identity in a context of rapid social change.
Since the collapse of the Berlin Wall, there has been a widespread affirmation of economic ideologies that conceive the market as an autonomous sphere of human practice, holding that market principles should be applied to human action at large. In the wake of the 2008 financial crisis, the ascendance of market reason has been countered by calls for reforms of financial markets and for the consideration of moral values in economic practice. This book intervenes in these debates by showing how neoliberal market practices engender new forms of religiosity, and how religiosity shapes economic actions. It reveals how religious movements and organizations have reacted to the increasing prominence of market reason in unpredictable, and sometimes counterintuitive, ways. Using a range of examples from different countries and religious traditions, the book illustrates the myriad ways in which religious and market moralities are closely imbricated in diverse global contexts.
Objects of Devotion: Religion in Early America tells the story of religion in the United States through the material culture of diverse spiritual pursuits in the nation’s colonial period and the early republic. The beautiful, full-color companion volume to a Smithsonian National Museum of American History exhibition, the book explores the wide range of religious traditions vying for adherents, acceptance, and a prominent place in the public square from the 1630s to the 1840s. The original thirteen states were home to approximately three thousand churches and more than a dozen Christian denominations, including Anglicans, Baptists, Catholics, Congregationalists, Lutherans, Methodists, Presbyterians, and Quakers. A variety of other faiths also could be found, including Judaism, Islam, traditional African practices, and Native American beliefs. As a result, America became known throughout the world as a place where, in theory, if not always in practice, all are free to believe and worship as they choose. The featured objects include an 1814 Revere and Sons church bell from Salem, the Jefferson Bible, wampum beads, a 1654 Torah scroll brought to the New World, the only known religious text written by an enslaved African Muslim, and other revelatory artifacts. Together these treasures illustrate how religious ideas have shaped the country and how the treatment and practice of religion have changed over time. Objects of Devotion emphasizes how religion can be understood through the objects, both rare and everyday, around which Americans of every generation have organized their communities and built this nation.
Essential primary sources reveal the central tensions between American politics and religion throughout the nation’s history
How have the Jews survived? For millennia, they have defied odds by overcoming the travails of exile, persecution, and recurring plans for their annihilation. Many have attempted to explain this singular success as a result of divine intervention. In this engaging book, David N. Myers charts the long journey of the Jews through history. At the same time, it points to two unlikely-and decidedly this-worldly–factors to explain the survival of the Jews: antisemitism and assimilation. Usually regarded as grave dangers, these two factors have continually interacted with one other to enable the persistence of the Jews. At every turn in their history, not just in the modern age, Jews have adapted to new environments, cultures, languages, and social norms. These bountiful encounters with host societies have exercised the cultural muscle of the Jews, preventing the atrophy that would have occurred if they had not interacted so extensively with the non-Jewish world. It is through these encounters–indeed, through a process of assimilation–that Jews came to develop distinct local customs, speak many different languages, and cultivate diverse musical, culinary, and intellectual traditions.
Contrary to the historiographical commonplace “no Reformation without print” Cultures of Communication examines media in the early modern world through the lens of the period’s religious history. Looking beyond the emergence of print, this collection of ground-breaking essays highlights the pivotal role of theology in the formation of the early modern cultures of communication. The authors assembled here urge us to understand the Reformation as a response to the perceived crisis of religious communication in late medieval Europe. In addition, they explore the novel demands placed on European media ecology by the acceleration and intensification of global interconnectedness in the early modern period. As the Christian evangelizing impulse began to propel growing numbers of Europeans outward to the Americas and Asia, theories and practices of religious communication had to be reformed to accommodate an array of new communicative constellations – across distances, languages, cultures.
Inquisitors in the Middle Ages believed they could easily tell the difference between orthodox believers and heretics. They wrote manuals that described the beliefs and practices of heretical groups, devising questions designed to ferret out the fifth columnists hiding dangerously and threateningly in their midst. Heretics were the enemy within, the rotten apples in the religious barrel. It was essential to sort the sheep from the goats, in order to sustain the social and ecclesiastical order. But were heretics and faithful Christians really so very unlike? Louisa Burnham argues that historians have been too anxious to make simplistic distinctions between heresy and canonical orthodoxy. She contends that heretics were part of a complex movement that was as deeply spiritual as that of their enemies.Far from existing at the margins of popular religious life, heresy was central to the medieval Church’s attempt to define itself.Examining in turn some of the key heretical movements of the period (such as the Cathars, Waldensians, Beguins, Lollards, Wycliffites and Hussites), this bold and original textbook shows students and teachers of medieval history that there was a fine line between heresy and orthodoxy: and that, apart from circumstance, the distinction made between sinner and saint might often have been very different.
This beautifully illustrated volume looks at the spaces created by and for Jews in areas under the political or religious control of Muslims. Covering regions as diverse as Central Asia, the Middle East, North Africa and Spain, it asks how the architecture of synagogues responded to contextual issues and traditions, and how these contexts influenced the design and evolution of synagogues. As well as revealing how synagogues reflect the culture of the Jewish minority at macro and micro scales, from the city to the interior, the book also considers patterns of the development of synagogues in urban contexts and in connection with urban elements and monuments.