A first-person look at the challenges and cultural perceptions confronting homeless women. Homeless Mothers follows the lives of mothers on the margins and asks where they fit in the increasingly black-and-white model of motherhood set up by society. Their voices, so rarely heard and so often ignored, resonate throughout this book. Both an anthropologist in the field and a social worker on the job, Deborah R. Connolly is ideally placed to draw out these women's life stories. Using their own words, by turns eloquent and awkward, poignant and harsh, she maps the perilous territory between the promise of childhood and the hard reality of motherhood on the street. What emerges is a glimpse of the cultural, class, gender, and economic challenges these women experience, a glimpse as real for us as the headlines and stereotypes that so often displace homeless mothers and consign them to silence. "Connolly explores in rich detail the day-to-day experiences of women who use family shelters. Homeless Mothers is an insider's view on poverty and homelessness from the standpoint of mothers, families, and the social service providers who work with them. Connolly uses ethnographic methods and skills worthy of a good fiction writer to portray the daily lives, struggles, and intricate negotiations of homeless mothers." --Housing Studies Deborah R. Connolly is an advocate for the homeless and a senior research associate at Edgewood Center for Children and Families in San Francisco. She recently taught cultural anthropology at the University of Missouri, Kansas City.

Following their engaging study Homelessness among Young People in Prague, the authors of this book turn their attention to an older population facing the same issue, a very different situation since these older adults grew up under a communist regime where an obligation to work was enshrined in law and living on the street could result in a prison sentence. Based on three years of research, this book provides a slew of data-based statistical insights, analyzing the efficacy of relief provided by both the state and nonprofit organizations, detailing how the clients of such organizations rate their services, to what extent they accept assistance, and whether they believe it has helped them. More importantly, it features extensive interviews with real people, making it the first Czech book on this issue to present homelessness from the perspective of those who live with it every day.  
 

Humans are social animals and, in general, don’t thrive in isolated environments. Homeless people, many of whom suffer from serious mental illnesses, often live socially isolated on the streets or in shelters. Homelessness, Housing, and Mental Illness describes a carefully designed large-scale study to assess how well these people do when attempts are made to reduce their social isolation and integrate them into the community.

Should homeless mentally ill people be provided with the type of housing they want or with what clinicians think they need? Is residential staff necessary? Are roommates advantageous? How is community integration affected by substance abuse, psychiatric diagnoses, and cognitive functioning? Homelessness, Housing, and Mental Illness answers these questions and reexamines the assumptions behind housing policies that support the preference of most homeless mentally ill people to live alone in independent apartments. The analysis shows that living alone reduces housing retention as well as cognitive functioning, while group homes improve these critical outcomes. Throughout the book, Russell Schutt explores the meaning and value of community for our most fragile citizens.

Bernard Fenik analyzes the style of the Iliad and the Nibelungenlied, showing how the narratives work. In the process he sheds new light on the artistry of ancient and medieval epics. This in turn touches on the long-debated question of whether and to what extent they were orally composed.

In the Homeric poems, medieval German epics, and the Chanson de Roland, Fenik finds similarities in the shaping of episodes and scenes. His analysis of narrative structures reveals controlled composition even where the language is heavily formulaic and the action highly stylized. This level of artistic control does not in itself rule out oral composition but does force a redefinition of the terms in which that theory is applied.

Before they were written down, the poems attributed to Homer were performed orally, usually by rhapsodes (singers/reciters) who might have traveled from city to city or enjoyed a position in a wealthy household. Even after the Iliad and the Odyssey were committed to writing, rhapsodes performed the poems at festivals, often competing against each other. As they recited the epics, the rhapsodes spoke as both the narrator and the characters. These different acts—performing the poem and narrating and speaking in character within it—are seldom studied in tandem. Homer in Performance breaks new ground by bringing together all of the speakers involved in the performance of Homeric poetry: rhapsodes, narrators, and characters.

The first part of the book presents a detailed history of the rhapsodic performance of Homeric epic from the Archaic to the Roman Imperial periods and explores how performers might have shaped the poems. The second part investigates the Homeric narrators and characters as speakers and illuminates their interactions. The contributors include scholars versed in epigraphy, the history of art, linguistics, and performance studies, as well as those capable of working with sources from the ancient Near East and from modern Russia. This interdisciplinary approach makes the volume useful to a spectrum of readers, from undergraduates to veteran professors, in disciplines ranging from classical studies to folklore.

From tent revivals to radio and records with a gospel music innovator

Homer Rodeheaver merged evangelical hymns and African American spirituals with popular music to create a potent gospel style. Kevin Mungons and Douglas Yeo examine his enormous influence on gospel music against the backdrop of Christian music history and Rodeheaver's impact as a cultural and business figure. Rodeheaver rose to fame as the trombone-playing song leader for evangelist Billy Sunday. As revivalism declined after World War I, Rodeheaver leveraged his place in America's newborn celebrity culture to start the first gospel record label and launch a nationwide radio program. His groundbreaking combination of hymnal publishing and recording technology helped define the early Christian music industry. In his later years, he influenced figures like Billy Graham and witnessed the music's split into southern gospel and black gospel.

Clear-eyed and revealing, Homer Rodeheaver and the Rise of the Gospel Music Industry is an overdue consideration of a pioneering figure in American music.

Homer the Classic is about the reception of Homeric poetry from the fifth through the first century BCE. The study of this reception is important for understanding not only the all-pervasive literary influence of ancient Greek epic traditions but also the various ways in which these traditions were used by individuals and states to promote their own cultural and political agenda. The aim of this book, which centers on ancient concepts of Homer as the author of a body of poetry that we know as the Iliad and the Odyssey, is not to reassess the oral poetic heritage of Homeric poetry but to show how it became a classic in the days of the Athenian empire and later.

This volume is one of two books stemming from six Sather Classical Lectures given in the spring semester of 2002 at the University of California at Berkeley while the author was teaching there as the Sather Professor.

The story of our ongoing fascination with Homer, the man and the myth.
 
Homer, the great poet of the Iliad and the Odyssey, is revered as a cultural icon of antiquity and a figure of lasting influence. But his identity is shrouded in questions about who he was, when he lived, and whether he was an actual person, a myth, or merely a shared idea. Rather than attempting to solve the mystery of this character, James I. Porter explores the sources of Homer’s mystique and their impact since the first recorded mentions of Homer in ancient Greece.
 
Homer: The Very Idea considers Homer not as a man, but as a cultural invention nearly as distinctive and important as the poems attributed to him, following the cultural history of an idea and of the obsession that is reborn every time Homer is imagined. Offering novel readings of texts and objects, the book follows the very idea of Homer from his earliest mentions to his most recent imaginings in literature, criticism, philosophy, visual art, and classical archaeology.
 

Homer's stories of Troy are part of the foundations of Western culture. What's less well known is that they also inspired Ottoman-Turkish cultural traditions. Yet even with all the historical and archaeological research into Homer and Troy, most scholars today rely heavily on Western sources, giving Ottoman work in the field short shrift. This book helps right that balance, exploring Ottoman-Turkish involvement and interest in the subject between 1870, when Heinrich Schliemann began his excavations in search of Troy on Ottoman soil, and the battle of Gallipoli in 1915, which gave the Turks their own version of the heroic epic of Troy.

Homeric Conversation is the first full-length study of conversation in the Homeric poems. Deborah Beck argues that conversation should be considered a traditional Homeric type scene, alongside recognized types such as arrival, sacrifice, battle, and hospitality. Drawing on both linguistics and previous work on type scenes and oral aesthetics, the book describes the typical conversational patterns that characterize a range of situations, including one-on-one conversation, formal assemblies, battlefield encounters, and laments. Departures from these typical patterns for conversation provide the basis for a wide-ranging, closely argued aesthetic analysis of repetition and variation in the Homeric epics.

The Iliad defines its poetic goal as preserving the kleos aphthiton, “fame unwithered,” (IX.413) of its hero, Achilles. But how are we to understand the status of the “unwithered” in the Iliad?

In Homeric Durability, Lorenzo F. Garcia, Jr., investigates the concept of time and temporality in Homeric epic by studying the semantics of “durability” and “decay”: namely, the ability of an entity to withstand the effects of time, and its eventual disintegration. Such objects—the ships of the Achaeans, the bodies of the dead, the walls of the Greeks and Trojans, and the tombs of the dead—all exist within time and possess a demonstrable “durability.” Even the gods themselves are temporal beings. Through a framework informed by phenomenology, psychology, and psychopathology, Garcia examines the temporal experience of Homer’s gods and argues that in moments of pain, sorrow, and shame, Homeric gods come to experience human temporality. If the gods themselves are defined by human temporal experience, Garcia argues, the epic tradition cannot but imagine its own temporal durability as limited: hence, one should understand kleos aphthiton as fame which has not yet decayed, rather than fame which will not decay.

Hesiod (Hesiodus), an epic poet apparently of the eighth century BC, was born in Asia Minor but moved to Boeotia in central Greece. He was regarded by later Greeks as a contemporary of Homer.

Three works survive under Hesiod's name: (1) "Works and Days," addressed to his brother. In it he gives us the allegories of the two Strifes, and the myth of Pandora; stresses that every man must work; describes the accepted Five Ages of the world; delivers moral advice; surveys in splendid style a year's work on a farm; gives precepts on navigation; and propounds lucky and unlucky days. (2) "Theogony," a religious work about the rise of the gods and the universe from Chaos to the triumph of Zeus, and about the progeny of Zeus and of goddesses in union with mortal men. (3) "The Shield" (not by Hesiod), an extract from a "Catalogue of Women," the subject being Alcmena and her son Heracles and his contest with Cycnus, with a description of Heracles' shield. All three works are of great literary interest.

Invocations, curiosities, and biographies connected with the famous Greek bard.

Performances of Greek epics customarily began with a hymn to a god or goddess—as Hesiod's Theogony and Works and Days do. A collection of thirty-three such poems has come down to us from antiquity under the title “Hymns of Homer.” This Loeb Classical Library volume contains, in addition to the Hymns, fragments of five comic poems that were connected with Homer’s name in or just after the Classical period (but are not today believed to be by the author of the Iliad and the Odyssey). Here too is a collection of ancient accounts of the poet’s life.

The Hymns range widely in length: two are over 500 lines long; several run only a half dozen lines. Among the longest are the hymn to Demeter, which tells the foundational story of the Eleusinian Mysteries; and to Hermes, distinctive in being amusing. The comic poems gathered as Homeric Apocrypha include Margites, the Battle of Frogs and Mice, and, for the first time in English, a fragment of a perhaps earlier poem of the same type called Battle of the Weasel and the Mice. The edition of Lives of Homer contains The Contest of Homer and Hesiod and nine other biographical accounts, translated into English for the first time.

Martin West’s faithful and pleasing translations are fully annotated; his freshly edited texts offer new solutions to a number of textual puzzles.

Responding to George Lakoff’s and Mark Johnson’s analysis of metaphor, William Brockliss explores the Homeric poets’ use of concrete concepts drawn from the Greek natural environment to aid their audiences’ understanding of abstract concepts. In particular, he considers Homeric images that associate flowers with the concepts of deception, disorder, and death, and examines the ways in which the poets engage with natural phenomena such as the brief, diverse blooms of the Greek spring.

Taken together, such Homeric images present a more pessimistic depiction of the human condition than we find in the vegetal imagery of other archaic Greek genres. While lyric poets drew on floral imagery to emphasize the beauty of the beloved, the Homeric poets used images of flowers to explore the potentially deceptive qualities of bodies adorned for seduction. Where the Hesiodic poets employed vegetal images to depict the stable structure of the cosmos, the Homeric poets set arboreal imagery of good order against floral images suggestive of challenges or changes to orderliness. And while the elegiac poets celebrated the brief “flower of youth,” the Homeric poets created floral images reminiscent of Hesiodic monsters, and thereby helped audiences to imagine the monstrous otherness of death.

A Choice Outstanding Academic Book

The "Homeric Question" has vexed Classicists for generations. Was the author of the Iliad and the Odyssey a single individual who created the poems at a particular moment in history? Or does the name "Homer" hide the shaping influence of the epic tradition during a long period of oral composition and transmission?

In this innovative investigation, Gregory Nagy applies the insights of comparative linguistics and anthropology to offer a new historical model for understanding how, when, where, and why the Iliad and the Odyssey were ultimately preserved as written texts that could be handed down over two millennia. His model draws on the comparative evidence provided by living oral epic traditions, in which each performance of a song often involves a recomposition of the narrative.

This evidence suggests that the written texts emerged from an evolutionary process in which composition, performance, and diffusion interacted to create the epics we know as the Iliad and the Odyssey. Sure to challenge orthodox views and provoke lively debate, Nagy's book will be essential reading for all students of oral traditions.

The Homeric Iliad and Odyssey are among the world's foremost epics. Yet, millennia after their composition, basic questions remain about them. Who was Homer—a real or an ideal poet? When were the poems composed—at a single point in time, or over centuries of composition and performance? And how were the poems committed to writing? These uncertainties have been known as The Homeric Question, and many scholars, including Gregory Nagy, have sought to solve it.

In Homeric Responses, Nagy presents a series of essays that further elaborate his theories regarding the oral composition and evolution of the Homeric epics. Building on his previous work in Homeric Questions and Poetry as Performance: Homer and Beyond and responding to some of his critics, he examines such issues as the importance of performance and the interaction between audience and poet in shaping the poetry; the role of the rhapsode (the performer of the poems) in the composition and transmission of the poetry; the "irreversible mistakes" and cross-references in the Iliad and Odyssey as evidences of artistic creativity; and the Iliadic description of the shield of Achilles as a pointer to the world outside the poem, the polis of the audience.

This is the long-awaited work on Homer's Odyssey by one of our foremost teachers and scholars of the classics--John H. Finley, Jr. Already, generations of students at Harvard have benefited from his knowledge and understanding of Homer's words and world. Now his thoughts on the Odyssey are woven together in this remarkable volume.

Finley begins by arguing the unity of design in the Odyssey, and shows the connection between the actions of three main characters: Telemachus' maturity brings Penelope to her long-delayed decision for remarriage, which, by producing the bow as marriage-test, gives the unknown Odysseus his means of success against the suitors.

Finley also suggests that the poem is a kind of half-divine comedy. About an older man's glad return, it contrasts to the Iliad's story of young man's death far from home. It is a comedy to the Iliad's tragedy and, like Shakespeare's Tempest, it brings the absent king to knowledge which, though initially unwelcome, proves his and others' happiness.

Throughout his book, Finley applies a lifetime's learning to a work that is universally recognized as one of the highest achievements of our civilization. At a time when Homer is in danger of being swallowed by specialists, it is important to recognize and uphold the poet's basic concern for life and myth and legend. Such sympathy combined with knowledge is Finley's fine achievement.

Homer’s Iliad and Odyssey are the only early Greek heroic epics to have survived the transition to writing, even though extant evidence indicates that they emerged from a thriving oral culture. Among the missing are the songs of Boeotian Thebes.

Homer’s Thebes examines moments in the Iliad and Odyssey where Theban characters and thematic engagements come to the fore. Rather than sifting through these appearances to reconstruct lost poems, Elton Barker and Joel Christensen argue that the Homeric poems borrow heroes from Thebes to address key ideas—about politics, time, and genre—that set out the unique superiority of these texts in performance. By using evidence from Hesiod and fragmentary sources attributed to Theban tradition, Barker and Christensen explore Homer’s appropriation of Theban motifs of strife and distribution to promote his tale of the sack of Troy and the returns home.

As Homer’s Thebes shows, this Theban material sheds light on the exceptionality of the Homeric epics through the notions of poetic rivalry and Panhellenism. Furthermore, by emphasizing a nonhierarchical model of “reading” the epics derived from oral-formulaic poetics, this book contributes to recent debates about allusion, neoanalysis, and intertextuality.

A seventeenth-century English traveler to the Eastern Mediterranean would have faced a problem in writing about this unfamiliar place: how to describe its inhabitants in a way his countrymen would understand? In an age when a European education meant mastering the Classical literature of Greece and Rome, he would naturally turn to touchstones like the Iliad to explain the exotic customs of Ottoman lands. His Turk would have been Homer’s Turk.

An account of epic sweep, spanning the Crusades, the Indian Raj, and the postwar decline of the British Empire, Homer’s Turk illuminates how English writers of all eras have relied on the Classics to help them understand the world once called “the Orient.” Ancient Greek and Roman authors, Jerry Toner shows, served as a conceptual frame of reference over long periods in which trade, religious missions, and imperial interests shaped English encounters with the East. Rivaling the Bible as a widespread, flexible vehicle of Western thought, the Classics provided a ready model for portrayal and understanding of the Oriental Other. Such image-making, Toner argues, persists today in some of the ways the West frames its relationship with the Islamic world and the rising powers of India and China.

Discussing examples that range from Jacobean travelogues to Hollywood blockbusters, Homer’s Turk proves that there is no permanent version of either the ancient past or the East in English writing—the two have been continually reinvented alongside each other.

Anna Bonifazi suggests that the Homeric text we have now would have enabled ancient audiences to enjoy the evocative power of even minimal linguistic elements. The multiple functions served by these elements are associated not only with the variety of narrative contexts in which they occur but also with overarching poetic strategies.

The findings relate to two strategies in particular: unfolding the narrative by signaling the upcoming content with αύ- adverbs and particles, and letting the complexity of Odysseus’s identity resonate through the ambiguous use of third-person pronouns. The words’ evocative power springs from the deliberate merging of distinct meanings, which prompts multifaceted interpretations. The text allows the incorporation of different viewpoints, just as an iridescent fabric allows the simultaneous perception of different colors.

This is an auto-narrated audiobook edition of this book.

The collapse of China’s Qing dynasty coincided roughly with discoveries that helped revolutionize views of infectious disease. Together, these parallel developments generated a set of paradigm shifts in the understanding of society, the individual, as well as the cultural matrix that mediates between them. In Homesickness, Carlos Rojas examines an array of Chinese literary and cinematic tropes of illness, arguing that these works approach sickness not solely as a symptom of dysfunction but more importantly as a key to its potential solution.

Rojas focuses on a condition he calls “homesickness”—referring to a discomfort caused not by a longing for home but by an excessive proximity to it. The product of a dialectics of internal alienation and self-differentiation, this inverse homesickness marks a movement away from the “home,” conceived as spaces associated with the nation, the family, and the individual body. The result is a productive dynamism that gives rise to the possibility of long-term health. Without sickness, in other words, there could be no health.

Through a set of detailed analyses of works from China, Greater China, and the global Chinese diaspora—ranging from late-imperial figures such as Liu E and Zeng Pu to contemporary figures such as Yan Lianke and Tsai Ming-liang—Rojas asserts that the very possibility of health is predicated on this condition of homesickness.

First published in 1910 in the classic Pittsburgh Survey, this pioneering work of American social history, reproduced in its entirety, describes daily life in a community that was dominated economically and physically by the giant Homestead Works of the United States Steel Corporation. The town of Homestead, just across the Monongahela River from Pittsburgh, developed as a completely separate city—a true mill town settled by newer immigrants and shaped in its attitudes by the infamous Homestead Strike of 1892, which significantly set back unionization efforts in the steel industry. Homestead:The Households of a Mill Town not only focuses on the plight of the American steel worker in the late nineteenth and early twentieth century, it also explores the domestic and community aspects of life in that time period.

When he settled in Mexican Texas in 1832 and began courting Anna Raguet, Sam Houston had been separated from his Tennessee wife Eliza Allen for three years, while having already married and divorced his Cherokee wife Tiana and at least two other Indian "wives" during the interval. Houston's political enemies derided these marital irregularities, but in fact Houston's legal and extralegal marriages hardly set him apart from many other Texas men at a time when illicit and unstable unions were common in the yet-to-be-formed Lone Star State.

In this book, Mark Carroll draws on legal and social history to trace the evolution of sexual, family, and racial-caste relations in the most turbulent polity on the southern frontier during the antebellum period (1823-1860). He finds that the marriages of settlers in Texas were typically born of economic necessity and that, with few white women available, Anglo men frequently partnered with Native American, Tejano, and black women. While identifying a multicultural array of gender roles that combined with law and frontier disorder to destabilize the marriages of homesteaders, he also reveals how harsh living conditions, land policies, and property rules prompted settling spouses to cooperate for survival and mutual economic gain. Of equal importance, he reveals how evolving Texas law reinforced the substantial autonomy of Anglo women and provided them material rewards, even as it ensured that cross-racial sexual relationships and their reproductive consequences comported with slavery and a regime that dispossessed and subordinated free blacks, Native Americans, and Tejanos.

Just as investors want the companies they hold equity in to do well, homeowners have a financial interest in the success of their communities. If neighborhood schools are good, if property taxes and crime rates are low, then the value of the homeowner’s principal asset—his home—will rise. Thus, as William Fischel shows, homeowners become watchful citizens of local government, not merely to improve their quality of life, but also to counteract the risk to their largest asset, a risk that cannot be diversified. Meanwhile, their vigilance promotes a municipal governance that provides services more efficiently than do the state or national government.

Fischel has coined the portmanteau word “homevoter” to crystallize the connection between homeownership and political involvement. The link neatly explains several vexing puzzles, such as why displacement of local taxation by state funds reduces school quality and why local governments are more likely to be efficient providers of environmental amenities. The Homevoter Hypothesis thereby makes a strong case for decentralization of the fiscal and regulatory functions of government.

In the era of mass incarceration, over 600,000 people are released from federal or state prison each year, with many returning to chaotic living environments rife with violence. In these circumstances, how do former prisoners navigate reentering society? In Homeward, sociologist Bruce Western examines the tumultuous first year after release from prison. Drawing from in-depth interviews with over one hundred individuals, he describes the lives of the formerly incarcerated and demonstrates how poverty, racial inequality, and failures of social support trap many in a cycle of vulnerability despite their efforts to rejoin society.
 
Western and his research team conducted comprehensive interviews with men and women released from the Massachusetts state prison system who returned to neighborhoods around Boston. Western finds that for most, leaving prison is associated with acute material hardship. In the first year after prison, most respondents could not afford their own housing and relied on family support and government programs, with half living in deep poverty. Many struggled with chronic pain, mental illnesses, or addiction—the most important predictor of recidivism. Most respondents were also unemployed.  Some older white men found union jobs in the construction industry through their social networks, but many others, particularly those who were black or Latino, were unable to obtain full-time work due to few social connections to good jobs, discrimination, and lack of credentials. Violence was common in their lives, and often preceded their incarceration. In contrast to the stereotype of tough criminals preying upon helpless citizens, Western shows that many former prisoners were themselves subject to lifetimes of violence and abuse and encountered more violence after leaving prison, blurring the line between victims and perpetrators.
 
Western concludes that boosting the social integration of former prisoners is key to both ameliorating deep disadvantage and strengthening public safety. He advocates policies that increase assistance to those in their first year after prison, including guaranteed housing and health care, drug treatment, and transitional employment. By foregrounding the stories of people struggling against the odds to exit the criminal justice system, Homeward shows how overhauling the process of prisoner reentry and rethinking the foundations of justice policy could address the harms of mass incarceration.
 

Sophronios, born in Damascus around 560, was a highly educated monk and prolific writer who spent much of his life traveling in the Eastern Roman Empire and promoting the doctrines of the controversial Council of Chalcedon (451). The Homilies—like his poetry, biographies, and miracle accounts—bear eloquent testimony to his tireless struggle on behalf of Orthodoxy and the Christian way of life. The seven sermons collected here were delivered during his short tenure, at his life’s end, as patriarch of Jerusalem (634–638). He saw the Holy City capitulate to the Arab army (638). His Nativity Sermon (634), given while Bethlehem was under siege and his congregation was barred from the annual procession from Jerusalem to the birthplace of Christ, vividly reflects the approach of Islamic forces. Other targets of his venom include pagans, Jews, and despised heretics of all hues. Based on a completely new edition of the Byzantine Greek text, this is the first English translation of the homilies of Sophronios.

This volume contains fifty-nine homilies preached by St. Jerome on selected Psalms.

This volume of the Homilies of Saint Jerome contains fifteen homilies on Saint Mark's Gospel, Homilies 75-84.

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Hans Urs von Balthasar places Origen of Alexandria “in rank . . . beside Augustine and Thomas” in “importance for the history of Christian thought,” explaining that his “brilliance” has captivated theologians throughout history (Spirit and Fire, 1984, 1). This brilliance shines forth in his nine extant homilies on Isaiah, in which he employs his theology of the Trinity and Christ to exhort his audience to play their crucial role in salvation history. Origen reads Isaiah’s vision of the Lord and two seraphim in Isaiah 6 allegorically as representing the Trinity, and this theme runs throughout the nine homilies. His representation of the seraphim as the Son and Holy Spirit around the throne of the Father brought early accusations that Origen was a proto-Arian subordinationist, followed by a pointed condemnation by Emperor Justinian in 553. These homilies, originally delivered between 245 and 248, are extant only in a fourth-century Latin translation. Though St. Jerome, likely because of these controversies, does not identify himself as the Latin translator, the evidence overwhelmingly points to his pen, and his reliability in conveying Origen’s authentic meaning is well documented. If one sets aside the questionable charges of subordinationism, these homilies, expounding on passages from Judges 6-10, come alive with Origen’s legacy of presenting Christ as the central figure of the soul’s ascent to God. Reading allegorically the two seraphim to be Jesus and the Holy Spirit around the Father’s throne, Origen draws a picture of the Trinity as a tightly knit whole in which the Son and the Holy Spirit eternally sing the Trisagion (“Holy, holy, holy”) to each other and the Father about the divine truths of God’s nature, allowing the part of their song that conveys the “middle things” of salvation history to be heard by creation. The “second seraph” is the Son, or Jesus, who descends holding a hot coal, or Scripture, from the altar of the throne, with which he cleanses Isaiah’s lips, or the believer’s soul. Origen employs his signature exegetical method of allegory and typology through the lens of the threefold meaning of Scripture to emphasize to his hearers that Christ is the deliverer, the content, and the reward of the healing Word. He repeatedly assures them that those who submit to Scripture will enter into salvation history’s cycle of cleansing from sin, growth in virtue, and ever-deepening knowledge of God. As a result, they will become like Christ and thus will be prepared to join the Trinity for all eternity at the heavenly wedding feast.

Presented in this volume are the remains of twenty-two homilies and a collection of fragments delivered by Origen around A.D. 240. The original texts of the homilies on Jeremiah have not come down to us completely; two of the homilies survive only in a Latin translation of St. Jerome. The homily on I Kings 28, while not a part of the homilies on Jeremiah, deals with the Witch of Endor and has been added to this volume in virtue of its own inherent interest.

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This volume provides the first English translation of the nine extant homilies on Psalms 36[37]–38[39] preached by Origen (d. 253/4) to his congregation at Caesarea as arranged and translated for Latin readers by his admirer, Rufinus of Aquileia (d. 411). These homilies are among the earliest extant examples of patristic preaching on the Psalter. The interpretation offered throughout these homilies, which is almost wholly moral, reflects Origen’s understanding of the “soul” of the scriptural text. These homilies provide a glimpse of Origen’s account of scriptural meaning, outlined in De principiis 4, in pastoral practice. In his preaching, Origen offers a vision of the Christian life as centered on the soul’s continuing conversion, growth, and progress, with particular reference to and within the context of the Church. The life of the believer is one of combat and struggle with powers opposed to Christ. It is Christ, as the divine Physician, who offers healing to the one who is wounded and ailing from sin, and it is Christ, as Wisdom and Word of God, who instructs and educates the believer in the life of the Spirit. These homilies reveal the substantial coherence of Origen’s thought, as expressed in the more speculative De principiis and as revealed in the more elaborate, nuptial theology found in his Commentary on the Canticle. This volume includes a robust introduction and complements the work of Joseph Trigg, whose translation from the original Greek of the cache of homilies discovered in Codex Monacensis 314 has recently appeared in this series.

In 2012 Dr. Marina Marin Pradel, an archivist at the Bayerische Stattsbibliotek in Munich, discovered that a thick 12th-century Byzantine manuscript, Codex Monacensis Graecus 314, contained twenty-nine of Origen’s Homilies on the Psalms, hitherto considered lost. Lorenzo Perrone of the University of Bologna, an internationally respected scholar of Origen, vouched for the identification and immediately began work on the scholarly edition that appeared in 2015 as the thirteenth volume of Origen’s works in the distinguished Griechische Christlichen Schrifsteller series. In an introductory essay Perrone provided proof that the homilies are genuine and demonstrated that they are, astonishingly, his last known work. Live transcripts, these collection homilies constitute our largest collection of actual Christian preaching from the pre-Constantinian period. In these homilies, the final expression of his mature thought, Origen displays, more fully than elsewhere, his understanding of the church and of deification as the goal of Christian life. They also give precious insights into his understanding of the incarnation and of human nature. They are the earliest example of early Christian interpretation of the Psalms, works at the heart of Christian spirituality. Historians of biblical interpretation will find in them the largest body of Old Testament interpretation surviving in his own words, not filtered through ancient translations into Latin that often failed to convey his intense philological acumen. Among other things, they give us new insights into the life of a third-century Greco-Roman metropolis, into Christian/Jewish relations, and into Christian worship. This translation, using the GCS as its basis, seeks to convey, as faithfully as possible, Origen’s own categories of thought. An introduction and notes relate the homilies to the theology and principles of interpretation in Origen’s larger work and to that work’s intellectual context and legacy.

Dans ce petit livre intempestif arc-bouté à la conviction selon laquelle « le christianisme est la religion de la sortie de la religion » (Marcel Gauchet), Thierry de Duve sort des disciplines qui sont les siennes, l’esthétique et histoire de l’art, pour aborder deux questions anthropologiques que la mutation de l’ordre symbolique en cours rend pressantes : la différence des sexes, qu’il envisage par le biais de l’incertitude de la paternité, et l’avenir de la politique d’émancipation, qu’il ancre à la naissance prématurée des enfants humains. Le ton de ce livre est une certaine effronterie respectueuse par laquelle de Duve engage un dialogue imaginaire avec quelques grandes figures intellectuelles, parmi lesquelles Françoise Héritier, Alain Badiou, Georges Duby, Marcel Gauchet et, last but not least, Jacques Lacan.

What is the man who cannot be known apart from his socio-political environment? As Zbigniew Janowski asserts, one does not ask who this man is, for he does not even know himself. This man is suppressed and separated, and not by Fascism or Communism. In present-day America this has been accomplished by democracy.

“Only someone shortsighted, or someone who values equality more than freedom, would deny that today’s citizens enjoy little or no freedom, particularly freedom of speech, and even less the ability to express openly or publicly the opinions that are not in conformity with what the majority considers acceptable at a given moment. It may sound paradoxical to contemporary ears, but a fight against totalitarianism must also mean a fight against the expansion of democracy.”

Janowski all at once brazen and out of bounds states what he calls the obvious and unthinkable truth: In the United States, we are already living in a totalitarian reality. The American citizen, the Homo Americanus, is an ideological being who is no longer good or bad, reasonable or irrational, proper or improper except when measured against the objectives of the dominating egalitarian mentality that American democracy has successfully incubated. American democracy has done what other despotic regimes have likewise achieved––namely, taken hold of the individual and forced him to renounce (or forget) his greatness, pursuit of virtue and his orientation toward history and Tradition. 

Homo Americanus, Janowski argues, has no mind or soul and he cannot tolerate diversity and indeed he now censors himself. Democracy is not benign, and we should fear its principles come by and applied ad hoc. It is deeply troublesome that in the way democracy moves today it gives critics no real insight into any trajectory of reason behind its motion, which is erratic and unmappable. The Homo Americanus is an ideological entity whose thought and even morality are forbidden from universal abstraction. 

Janowski mounts the offensive against what the American holds most sacred, and he does so in order to save him. After exposing the danger and the damage done, Janowski makes another startling proposal. It is a “diseased collective mind” that is the source of this ideology, the liberal anti-perspective that presses man into the image of the Homo Americanus, and its grip can only be broken through the recovery of instinct. Homo Americanus cannot be free again until he is himself again. That is, until the shadow that belongs only to him is restored, and he is thereby no longer alienated from others. Despite the condemnation Janowski seems to be levying on the citizen of the United States, he betrays a great hope and confidence that the means to shake ourselves awake from the bad dream are nevertheless in hand.

Janowski’s work is the next title in St. Augustine’s Press Dissident American Thought Today Series. It occupies a controversial overlapping terrain between the philosophical descriptions of liberalism as a tradition, psychology and the fundamentally influential critiques of democracy offered by Thucydides, Jefferson, Franklin, Tocqueville, Mill, Burke and more. More anecdotal than analytical, Janowski offers the contemporary proof that the reader is right to be scandalized by democracy and his or her own likeness of the Homo Americanus. Once upon a time it was the despicable Homo Sovieticus fruit of tyranny, but now we fear democratic society too might fall and all its citizens never be found again. 

Acclaimed for his intricate, incisive, and often controversial explorations of art, literature, and society, Leo Bersani now addresses homosexuality in America.

Hardly a day goes by without the media focusing an often sympathetic beam on gay life--and, with AIDS, on gay death. Gay plays on Broadway, big book awards to authors writing on gay subjects, Hollywood movies with gay themes, gay and lesbian studies at dozens of universities, openly gay columnists and even editors at national mainstream publications, political leaders speaking in favor of gay rights: it seems that straight America has finally begun to listen to homosexual America.

Still, Bersani notes, not only has homophobia grown more virulent, but many gay men and lesbians themselves are reluctant to be identified as homosexuals. In Homos, he studies the historical, political, and philosophical grounds for the current distrust, within the gay community, of self-identifying moves, for the paradoxical desire to be invisibly visible. While acknowledging the dangers of any kind of group identification (if you can be singled out, you can be disciplined), Bersani argues for a bolder presentation of what it means to be gay. In their justifiable suspicion of labels, gay men and lesbians have nearly disappeared into their own sophisticated awareness of how they have been socially constructed. By downplaying their sexuality, gays risk self-immolation--they will melt into the stifling culture they had wanted to contest.

In his chapters on contemporary queer theory, on Foucault and psychoanalysis, on the politics of sadomasochism, and on the image of "the gay outlaw" in works by Gide, Proust, and Genet, Bersani raises the exciting possibility that same-sex desire by its very nature can disrupt oppressive social orders. His spectacular theory of "homo-ness" will be of interest to straights as well as gays, for it designates a mode of connecting to the world embodied in, but not reducible to, a sexual preference. The gay identity Bersani advocates is more of a force--as such, rather cool to the modest goal of social tolerance for diverse lifestyles--which can lead to a massive redefining of sociality itself, and of what we might expect from human communities.

How have major civilizations of the last two millennia treated people who were attracted to their own sex? In a narrative tour de force, Louis Crompton chronicles the lives and achievements of homosexual men and women alongside a darker history of persecution, as he compares the Christian West with the cultures of ancient Greece and Rome, Arab Spain, imperial China, and pre-Meiji Japan.

Ancient Greek culture celebrated same-sex love in history, literature, and art, making high claims for its moral influence. By contrast, Jewish religious leaders in the sixth century BCE branded male homosexuality as a capital offense and, later, blamed it for the destruction of the biblical city of Sodom. When these two traditions collided in Christian Rome during the late empire, the tragic repercussions were felt throughout Europe and the New World.

Louis Crompton traces Church-inspired mutilation, torture, and burning of “sodomites” in sixth-century Byzantium, medieval France, Renaissance Italy, and in Spain under the Inquisition. But Protestant authorities were equally committed to the execution of homosexuals in the Netherlands, Calvin’s Geneva, and Georgian England. The root cause was religious superstition, abetted by political ambition and sheer greed. Yet from this cauldron of fears and desires, homoerotic themes surfaced in the art of the Renaissance masters—Donatello, Leonardo, Michelangelo, Sodoma, Cellini, and Caravaggio—often intertwined with Christian motifs. Homosexuality also flourished in the court intrigues of Henry III of France, Queen Christina of Sweden, James I and William III of England, Queen Anne, and Frederick the Great.

Anti-homosexual atrocities committed in the West contrast starkly with the more tolerant traditions of premodern China and Japan, as revealed in poetry, fiction, and art and in the lives of emperors, shoguns, Buddhist priests, scholars, and actors. In the samurai tradition of Japan, Crompton makes clear, the celebration of same-sex love rivaled that of ancient Greece.

Sweeping in scope, elegantly crafted, and lavishly illustrated, Homosexuality and Civilization is a stunning exploration of a rich and terrible past.

-- With a foreword from Jan Jaap de Ruiter. Translation and Afterword by Adi S. Bharat. --In Homosexuality, Transidentity, and Islam: A Study of Scripture Confronting the Politics of Gender and Sexuality, Ludovic-Mohamed Zahed systematically analyses the entirety of Islamic scriptural sources that relate to the question of gender and sexuality in relation to their historical contexts. Through an approach that is certainly more politically engaged than that of most Islamic thinkers of our time, he clarifies key theological concepts that may seem esoteric to the uninitiated. In doing so, he makes a compelling case for the compatibility of sexual and gender diversity within Islam. Zahed also examines the historical and contemporary socio-political impacts of inclusive and exclusive (or, quite simply, homophobic, transphobic, and misogynistic) interpretations of scripture. This important study dynamically examines the connections between scripture, interpretation, and the politics of gender and sexuality.

In Honest Numbers and Democracy, Walter Williams offers a revealing history of policy analysis in the federal government and a scorching critique of what’s wrong with social policy analysis today. Williams, a policy insider who witnessed the birth of domestic policy analysis during the Johnson administration, contends that the increasingly partisan U.S. political environment is vitiating both "honest numbers" — the data used to direct public policy — and, more importantly, honest analysts, particularly in the White House.

Drawing heavily on candid off-the-record interviews with political executives, career civil servants, elected officials and Washington-based journalists, Williams documents the steady deformation of social policy analysis under the pressure of ideological politics waged by both the executive and legislative branches. Beginning with the Reagan era and continuing into Clinton’s tenure, Williams focuses on the presidents’ growing penchant to misuse and hide numbers provided by their own analysts to assist in major policy decisions.

Honest Numbers and Democracy is the first book to examine in-depth the impact of the electronic revolution, its information overload, and rampant public distrust of the federal government's data on the practice of policy analysis.

A hard-hitting account of the factors threatening the credibility of the policymaking process, this book will be required reading for policy professionals, presidential watchers, and anyone interested in the future of U.S. democracy.

E. Patrick Johnson's Honeypot opens with the fictional trickster character Miss B. barging into the home of Dr. EPJ, informing him that he has been chosen to collect and share the stories of her people. With little explanation, she whisks the reluctant Dr. EPJ away to the women-only world of Hymen, where she serves as his tour guide as he bears witness to the real-life stories of queer Black women throughout the American South. The women he meets come from all walks of life and recount their experiences on topics ranging from coming out and falling in love to mother/daughter relationships, religion, and political activism. As Dr. EPJ hears these stories, he must grapple with his privilege as a man and as an academic, and in the process he gains insights into patriarchy, class, sex, gender, and the challenges these women face. Combining oral history with magical realism and poetry, Honeypot is an engaging and moving book that reveals the complexity of identity while offering a creative method for scholarship to represent the lives of other people in a rich and dynamic way.