Spring 2013 Newsletter * Volume 16, Issue 1
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Introduction
INTRODUCTION IN THE LECTURE ROOMS that lined the narrow, crowded streets of the "Latin quarter" of Paris, there evolved during the late twelfth and early thirteenth centuries an approach to learning that would dominate the intellectual world of northern Eu rope for the next three hundred years. This new method of thought, known to historians as scholasticism, held out the intoxicating possibility that, through reason and the powerful tool of Aristotelian logic, men could resolve the seeming con tradictions between faith and reason, Christian truth and Greek science, and attain insights into the nature of the world, of man, and of God. In these same years, as the teaching masters of Paris gained a corporate identity as the University ofParis, they formally adopted this new intellectual program as the basis oflearning and instruction. Subsequently, these Parisian methods became the model for dozens of universities founded in England, Spain, the Low Countries, and the Holy Roman Empire. As a result, scholasticism-with its veneration of Aristotle, cultivation oflogic, and enthusiasm for disputation and debate-became synonymous with northern European academic life for the remainder of the medieval era. Some two hundred years after the emergence of scholas ticism, another intellectual movement, known as Renaissance humanism, began to evolve in the rich and populous cities of northern Italy. Unlike the scholastics, the disciples of this new cultural movement had scant interest in Aristotelian thought, theological speculation, and sophisticated logical concepts. Spurred by a new appreciation of the classics, these Italian thinkers-in particular Petrarch (1304-1374)-warmed to the ix Introduction - Ciceronian ideal of the studia humanitatis, an approach to learn ing that stressed literary and moral rather than philosophical training. -
CARLOS M. N. EIRE Curriculum Vitae May 2021 Department of History
CARLOS M. N. EIRE Curriculum Vitae May 2021 Department of History Office: (203) 432-1357 Yale University [email protected] New Haven, Connecticut 06520 EDUCATION Ph.D. 1979 -Yale University M. Phil. 1976 -Yale University M.A. 1974 -Yale University B.A. 1973 - Loyola University, Chicago PROFESSIONAL EXPERIENCE - T. L. Riggs Professor of History and Religious Studies, Yale University, 2000 - present - Chair, Renaissance Studies Program, Yale University, 2006 -2009; 2013-2021 - Chair, Department of Religious Studies, Yale University, 1999-2002 - Professor, Yale University, Departments of History and Religious Studies, 1996-2000 - Professor, University of Virginia, Departments of History and Religious Studies, 1994 - 1996 - Associate Professor, University of Virginia, History, 1989 - 94; Religious Studies, 1987 -94. - Assistant Professor, University of Virginia, Department of Religious Studies, 1981-87. - Assistant Professor, St. John's University, Collegeville, Minnesota, 1979-81. - Lecturer, Albertus Magnus College, New Haven, Connecticut, 1978. HONORS AND AWARDS - Jaroslav Pelikan Prize for the best book on religion, Yale University Press, 2018 - Grodin Family Fine Writers Award, Wilton Public Library, Connecticut, 2017 - R.R. Hawkins Award for best book, Reformations, and Award for Excellence in Humanities and the European & World History, American Publishers Awards for Professional & Scholarly Excellence (PROSE), 2017. - Doctor of Humane Letters, honoris causa, University of Massachusetts, Dartmouth, 2015 - New American Award, Archdiocese -
INFORMATION to USERS This Manuscript Has Been Reproduced
INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI film s the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough* substandard margins, and improper alignment can adversely afreet reproductioiL In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these wül be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI University Microfilms International A Bell & Howell Information Company 300 North Zeeb Road. Ann Arbor. Ml 48106-1346 USA 313/761-4700 800/521-0600 Order Nnsaber 9816176 ‘‘Ordo et lîbertas”: Church discipline and the makers of church order in sixteenth century North Germany Jaynes, JefiErey Philip, Ph.D. -
Haunted Middletown, Usa: an Analysis of Supernatural Beliefs of Protestants in Muncie, Indiana
HAUNTED MIDDLETOWN, USA: AN ANALYSIS OF SUPERNATURAL BELIEFS OF PROTESTANTS IN MUNCIE, INDIANA A THESIS SUMBITTED TO THE GRADUATE SCHOOL IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF ARTS BY LAUREN HOLDITCH DR. CAILÍN MURRAY DR. PAUL WOHLT DR. JENNIFER ERICKSON BALL STATE UNIVERSITY MUNCIE, IN MAY 2013 1 Table of Contents Title Page 1 Table of Contents 2 Acknowledgements 4 Abstract 6 Chapter I: Introduction Ghosts in Contemporary America 8 Supernatural Scholarship and 12 Religious Context Purpose of this Study 16 Terminology 18 Chapter II: Literature Review Early English Ghost Beliefs 22 Migration of Ghost Beliefs 25 from England to America Spiritualism and Skepticism 28 Social Scientific Theories 32 Middletown, USA: Background 37 Research on Muncie, Indiana Chapter III: Methodology Utilization of Qualitative 41 Methods 2 Data Collection 43 Interviews 45 Chapter IV: Results Ghostly Experiences 48 Alternative Theories and 52 Demonic Forces The Holy Spirit as an 58 Anti-Viral System Paranormal Reality-based 63 Television Shows Chapter V: Discussion Lack of Discussion in Church 66 Church Transitions 69 David Hufford’s Experiential 71 Source Theory Role of the Media 72 Chapter VI: Conclusions 77 References 81 Appendix A – Interview Questions 87 Appendix B – Consent Form 88 Appendix C – Ghost Media Examples 90 3 Acknowledgements I would like to show my deepest appreciation to my committee members. First, my thanks to Dr. Jennifer Erickson, who was willing to join my committee, even though it was late in the process and I was already on the other side of the country. Despite all this, she provided me with wonderful perspective that helped shape the style of this thesis. -
Essays in History}
3/31/2021 Personality Testing in the Thirties and the Problem of the Individual in American “Mass” Society — {essays in history} {essays in history} The Annual Journal produced by the Corcoran Department of History at the University of Virginia Personality Testing in the Thirties and the Problem of the Individual in American “Mass” Society David A. Varel Volume 46 (2013) University of Colorado at Boulder www.essaysinhistory.net/personality-testing-in-the-thirties-and-the-problem-of-the-individual-in-american-mass-society/ 1/35 3/31/2021 Personality Testing in the Thirties and the Problem of the Individual in American “Mass” Society — {essays in history} In the early 1930s, personality psychologist Henry Murray asked subjects to tell a story including both a hero and a universal human dilemma. The stories had to be based on a series of illustrations, however, such as one where “a woman has her hands squeezed around the throat of another woman whom she appears to be pushing backwards across the banister of a stairway.”[1] Around the same time, another psychologist named Starke Hathaway asked subjects to reply “True,” “False,” or “Cannot Say” to a collection of 550 items, including “If the money were right, I would like to work for a circus or carnival.”[2] Within the answers to such questions, both men saw the key to understanding the human personality. Murray’s personality test was a “projective” one premised on human irrationality and complexity, whereas Hathaway’s was rigidly empirical, premised on human rationality and transparency. Despite the dubious nature of these tests and their strikingly dierent aims and assumptions about human nature and how to measure it, both soon achieved a wild popularity among personality psychologists across the globe. -
Humanism and Hebraism: Christian Scholars and Hebrew Sources in the Renaissance
Humanism and Hebraism: Christian Scholars and Hebrew Sources in the Renaissance Kathryn Christine Puzzanghera Submitted in Partial Fulfillment of the Prerequisite for Honors in Religion April 2016 © 2016 Kathryn C. Puzzanghera, All Rights Reserved This thesis is dedicated to the glory of God Who gave us reason, creativity, and curiosity, that they might be used AND To the mixed Protestant-Catholic family I was born into, and the Jewish family we chose Table of Contents Chapter I: Christian Humanist Hebraism in Context .................................... 1 Christian Thought and Biblical Exegesis ......................................................................... 8 Jewish-Christian Dialogue and Anti-Semitism .............................................................. 17 Scholastics and Humanists in dialogue .......................................................................... 29 Christian Hebraists: Medieval Exegetes, Renaissance Humanists, and Protestant Reformers ....................................................................................................................... 43 Renaissance Hebraists: Nicholas of Lyra, Johannes Reuchlin, and Philip Melanchthon ........................................................................................................................................ 55 Chapter II: Nicholas of Lyra ...........................................................................58 Nicholas in Dialogue: Influences and Critiques ............................................................. 71 Nicholas’s -
Believing Persons, Personal Believings: the Neglected Center of the First Amendment
SMITH.DOC 4/21/2003 4:31 PM BELIEVING PERSONS, PERSONAL BELIEVINGS: THE NEGLECTED CENTER OF THE FIRST AMENDMENT Steven D. Smith* In this article Professor Smith addresses how our conception of what it means to be a person influences First Amendment law. The article explains how the conception of the person as a believer eluci- dates the values that the First Amendment protects thereby providing a justification for why speech and expression are protected, and pro- viding guidance regarding the general direction the legal doctrine should take. After discussing the shortcomings of conceiving of the person as interest-bearer, autonomous agent, and citizen, the article proposes a conception of the person as believer, explaining how be- lieving is essential to personhood. The article concludes by exploring the implications of the believing person for First Amendment juris- prudences, specifically advocating the older “category” approach and casting doubt on the “neutrality” position that has come to dominate modern First Amendment jurisprudences regarding both speech and religion. TABLE OF CONTENTS I. Introduction..............................................................................1235 A. Conceptions of the Person.......................................................1236 B. An Apology for Theory...........................................................1239 C. The Argument...........................................................................1244 II. First Amendment Problems and Persons .............................1245 A. Problems -
The German Peasants'
Running head: THEOLOGY AND SOCIETY 1 The German Peasants’ War The Intersection of Theology and Society Zachary Tyree A Senior Thesis submitted in partial fulfillment of the requirements for graduation in the Honors Program Liberty University Spring 2014 THEOLOGY AND SOCIETY 2 Acceptance of Senior Honors Thesis This Senior Honors Thesis is accepted in partial fulfillment of the requirements for graduation from the Honors Program of Liberty University. ______________________________ Christopher Smith, Ph.D. Thesis Chair ______________________________ Donna Donald, M.A. Committee Member ______________________________ Gaylen Leverett, Ph.D. Committee Member ______________________________ Brenda Ayres, Ph.D. Honors Director ______________________________ Date THEOLOGY AND SOCIETY 3 Abstract This paper examines the way that Reformation theology, particularly that espoused by Martin Luther, impacted German society. Sixteenth-century German society was very hierarchical in nature, with the Roman Catholic Church at the top, followed by the nobility, and finally the peasants, who suffered economic and political plight. Luther’s break from the Church in 1517 and the subsequent years brought tension to society. Developments extending from that break challenged the social hierarchy. One of the major social consequences of the Protestant Reformation, which was rooted in Luther’s theology, was the Peasants’ War. Luther criticized the peasants for the uprising, based on his understand of the Two Kingdoms theology. Luther’s theology, then, created some unintentional social tension, which his historical context may help to explain. THEOLOGY AND SOCIETY 4 The German Peasants’ War The Intersection of Theology and Society Introduction “We bid God the Lord to grant it to us to live and practice every Christian teaching,” concluded the “Twelve Articles of the Upper Swabian Peasants.” 1 The peasants in revolt against the German establishment of nobles and lords concluded their chief manifesto of the German Peasants’ War in 1525. -
Small Cities Conference 2001
SMALL CITIES Past, Present, and Future September 14-15, 2001 Sponsored by the Center for Middletown Studies, Ball State University and the Minnetrista Cultural Center, Muncie, Indiana Conference Committee E. Bruce Geelhoed Director, Center for Middletown Studies, Ball State John B. Straw Friday, September 14, 2001 Director, Archives and Special Collections, Ball State Owen R. Glendening NOON-1:00 P.M. Moderator/Commentator: James Connolly, President, Minnetrista Cultural Center associate professor of history, Ball State Registration and Book Display, Carolyn M. Goffman Cantina, Minnetrista Cultural Center Instructor, Department of English, Ball State Session 2: The African-American J. Paul Mitchell Registration Fees: $45 advance registration Experience in Small Cities: Middletown as Chairperson, Department of Urban Planning, Ball State or $55 on-site registration: Includes a Case Study James J. Connolly attendance at all sessions, conference Indiana Room, Minnetrista Cultural Center Associate professor of history, Ball State reception at the home of Ball State President Stephen D. Johnson Blaine A. Brownell, continental breakfast, and Brian L. Fife, associate professor of public Professor of sociology, Ball State luncheon on Saturday. affairs, Indiana University-Purdue University, Sally Jo Vasicko Fort Wayne, “Toward Integrated Public Professor of political science, Ball State $30 single-day registration: Friday includes Schools in Middletown and Beyond” Michael C. Jarrell sessions and reception. Saturday includes Assistant director, Library Automated Services, sessions, continental breakfast, and luncheon. Jack S. Blocker, professor of history, Huron Bracken Library, Ball State College, University of Western Ontario, “Why Nancy K. Turner Ball State students may attend any of the Didn’t More African-Americans Settle in Director emerita, Archives and Special Collections, conference sessions for free by showing their Muncie, Indiana?” Ball State student identification cards. -
How Martin Luther Transformed Marriage
Andrews University Digital Commons @ Andrews University Faculty Publications 11-22-2017 How Martin Luther Transformed Marriage Trevor O'Reggio Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/pubs Part of the History of Christianity Commons Recommended Citation O'Reggio, Trevor, "How Martin Luther Transformed Marriage" (2017). Faculty Publications. 845. https://digitalcommons.andrews.edu/pubs/845 This Article is brought to you for free and open access by Digital Commons @ Andrews University. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. How Martin Luther transformed Marriage “With my wedding, I have made the angels laugh and the devils weep.” Marriages and families are facing increasing pressure because of the stress of modern life. Divorce rates among Christians are equal to those among secular peoples. Christian homes are being broken and disrupted at an alarming rate. Marriage rates in America are at historic lows. People are marrying later or simply not marrying or engaging in other alternative living arrangements.1 Christian teaching since the patristic period has postulated a tension between salvation and pleasure: most influential Christian thinkers have nurtured a gloomy suspicion that one cannot be attained without renouncing the other. Similarly the medieval church long remained suspicious, even hostile towards family ties. The church leaders suspected that conjugal affection and parental love often disguised sensual entanglements and worldly values. For this reason the theologians saw little value in family attachments. While Luther never completely rid himself of this tension, he began a movement within Christianity that made it possible to be good Christian and at the same time be happily married and have an enjoyable sex life. -
The Protestant Reformation
SESSION THREE JOHN CALVIN AND AND THE SWISS REFORMATION “It has been said that to omit Calvin from the history of Western Civilization ‘is to read history with one eye shut.’”1 S. M. HOUGHTON • The ‘Prince of Preachers,’ Charles Haddon Spurgeon asserted: Among all those who have been born of women, there has not risen a greater than John Calvin; no age before him ever produced his equal, and no age afterwards has seen his rival.2 • Spurgeon maintained: John Calvin propounded truth more clearly than any other man who ever breathed, knew more of Scripture, and explained it more clearly.3 CATHOLIC SON (1509-1523) BRILLIANT STUDENT (1523-1533) SUDDEN CONVERT (1533) • We have Calvin’s testimony in his preface to his Commentary on the Psalms (1557): 1 S. M. Houghton, Sketches From Church History (Edinburgh: The Banner of Truth Trust, 1980, 2001), 106. 2 Charles H. Spurgeon, Autobiography, Vol. 2: The Full Harvest, 1860–1892, compiled by Susannah Spurgeon and Joseph Harrald (Carlisle, PA, and Edinburgh, Scotland: The Banner of Truth Trust, 1897– 1900, 1987), 29. 3 Charles H. Spurgeon, The Metropolitan Tabernacle Pulpit, Vol. X (Pasadena, TX: Pilgrim Publications, 1976), 310. Steven J. Lawson - Logos Institute “John Calvin and The Swiss Reformation,” Session Three Unpublished document © 2014 - November 1 Since I was too obstinately devoted to the superstitions of popery to be easily extricated from so profound an abyss of mire, God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life. -
Chapter 2: Historical Development of the Sociology of Religion
CHAPTER Historical Development 2 of the Sociology of Religion The Classical Era Neosecularization Theory The Secularization Paradigm Future Prospects New Religious Developments Summary and Looking Forward New Paradigms Here are some questions to distribute ponder as you read this chapter: or • How did the social changes associated with the Industrial Revolution give rise to the discipline of sociology? • What were the main contributions of theorists of the classical era to the sociological study of religion? • How do different theorists understand what “secularization” means and what do their different understandings have in common?post, • What are the central differences between the “old” secularization paradigm and the “new” paradigms that arose to challenge it? • How is the focus of neosecularization theory on the declining scope of religious authority different from the original secularization paradigm and a response to the new paradigms that arosecopy, in response to it? • What are the limitations of the sociology of religion as it has been practiced to date and how are sociologists attempting to move beyond these limitations? not t is difficult—perhaps impossible—for those of us living in the 21st century to I fully understand the magnitude of change that the modern industrial social order thrust upon people in the 18th and 19th centuries. British historian Eric Hobsbawm (1990:xi)Do begins his book on the birth of the Industrial Revolution in a dramatic fash- ion by declaring, “The industrial revolution marks the most fundamental transfor- mation of human life in the history of the world recorded in written documents.” We usually associate this revolution with economic changes.