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Vardis Fisher
A Mormon Novelist
Michael Austin
University of Illinois Press, 2021
Raised by devout Mormon parents, Vardis Fisher drifted from the faith after college. Yet throughout his long career, his writing consistently reflected Mormon thought. Beginning in the early 1930s, the public turned to Fisher's novels like Children of God to understand the increasingly visible Church of Jesus Christ of Latter-day Saints. His striking works vaulted him into the same literary tier as William Faulkner while his commercial success opened the New York publishing world to many of the founding figures in the Mormon literary canon. Michael Austin looks at Fisher as the first prominent American author to write sympathetically about the Church and examines his work against the backdrop of Mormon intellectual history.

Engrossing and enlightening, Vardis Fisher illuminates the acclaimed author's impact on Mormon culture, American letters, and the literary tradition of the American West.

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The Vatican and the Emergence of the Modern Middle East
Agnes de Dreuzy
Catholic University of America Press, 2016
The Holy See and the Emergence of the Modern Middle East examines the originality of Pope Benedict XV’s diplomacy (1914-1922) during the First World War and the immediate post-war period in the modern Middle East emerging after the fall of the Ottoman Empire. A thorough exploration of the pontiff's statecraft regarding Syria, Lebanon, and Palestine serves as the case study and emphasizes Pope Benedict's participation in preparing the Catholic Church for an active role in the new world order.
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Vatican I
The Council and the Making of the Ultramontane Church
John W. O'Malley
Harvard University Press, 2018

In 1869, some seven hundred Catholic bishops traveled to Rome to participate in the first church-wide council in three hundred years. The French Revolution had shaken the foundations of the church. Pope Pius IX was determined to set things right through a declaration by the council that the pope was infallible.

John W. O’Malley brings to life the bitter, schism-threatening conflicts that erupted at Vatican I. The pope’s zeal in pressing for infallibility raised questions about the legitimacy of the council, at the same time as Italian forces under Garibaldi seized the Papal States and were threatening to take control of Rome itself. Gladstone and Bismarck entered the fray. As its temporal dominion shrank, the Catholic Church became more pope-centered than ever before, with lasting consequences.

“O’Malley’s account of the debate over infallibility is masterful.”
Commonweal

“[O’Malley] excels in describing the ways in which the council initiated deep changes that still affect the everyday lives of Catholics.”
First Things

“An eminent scholar of modern Catholicism…O’Malley…invit[es] us to see Catholicism’s recent history as profoundly shaped by and against the imposing legacy of Pius IX.”
Wall Street Journal

“Gripping…O’Malley continues to engage us with a past that remains vitally present.”
The Tablet

“The worldwide dean of church historians has completed his trinity of works on church councils…[A] masterclass in church history…telling us as much about the church now as then.”
America

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The Vice of Luxury
Economic Excess in a Consumer Age
David Cloutier
Georgetown University Press, 2015

Luxury. The word alone conjures up visions of attractive, desirable lifestyle choices, yet luxury also faces criticism as a moral vice harmful to both the self and society. Engaging ideas from business, marketing, and economics, The Vice of Luxury takes on the challenging task of naming how much is too much in today's consumer-oriented society.

David Cloutier’s critique goes to the heart of a fundamental contradiction. Though overconsumption and materialism make us uneasy, they also seem inevitable in advanced economies. Current studies of economic ethics focus on the structural problems of poverty, of international trade, of workers' rights—but rarely, if ever, do such studies speak directly to the excesses of the wealthy, including the middle classes of advanced economies. Cloutier proposes a new approach to economic ethics that focuses attention on our everyday economic choices. He shows why luxury is a problem, explains how to identify what counts as the vice of luxury today, and develops an ethic of consumption that is grounded in Christian moral convictions.

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Victim of History
Cardinal Mindszenty, a biography
Margit Balogh
Catholic University of America Press, 2022
“Victim of history,” “a martyr from behind the Iron Curtain,” “the Hungarian Gandhi” – these are just some of the epithets which people used to describe Cardinal Mindszenty, archbishop of Esztergom, who was the last Hungarian prelate to use the title of prince primate. Today, Mindszenty has been forgotten in most countries except for Hungary, but when he died in 1975, he was known all over the world as a symbol of the struggle of the Catholic Church against communism. Cardinal Mindszenty held the post of archbishop of Esztergom from 1945 until 1974, but during this period of almost three decades he served barely four years in office. The political police arrested him on December 26, 1948, and the Budapest People’s Court subsequently sentenced him to life imprisonment. Based on the Stalinist practice of show trials, one of the accusations against Mindszenty, referring to his legitimist leanings, was his alleged attempt to re-establish Habsburg rule in Hungary. He regained freedom during the 1956 revolution but only for a few days. He was granted refuge by the US Embassy in Budapest between November 4, 1956 –September 28, 1971. In the fifteen years he spent at the American embassy enormous changes took place in the world while his personality remained frozen into the past. When in 1971 Pope Paul VI received the Hungarian foreign minister, he called Mindszenty “the victim of history”. His last years were spent free at last, but far away from his homeland. In Hungary, the Catholic believers eagerly await his beatification.
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Victorian Sacrifice
Ilana M. Blumberg
The Ohio State University Press, 2013
In Victorian Sacrifice: Ethics and Economics in Mid-Century Novels, Ilana Blumberg offers a major reconsideration of the central Victorian ethic of self-sacrifice, suggesting that much of what we have taken to be the moral psychology of Victorian fiction may be understood in terms of the dramatic confrontation between Christian theology and the world of modern economic theory. As Victorian writers Charlotte Mary Yonge, Charles Dickens, George Eliot, Anthony Trollope, Wilkie Collins, and Mary Augusta Ward strove to forge a practicable ethics that would reconcile the influences of an evangelical Christianity and its emphasis on selfless charity with the forces of laissez-faire capitalism and its emphasis on individual profit, they moved away from the cherished ideal of painful, solitary self-sacrifice in service of another’s good. Instead, Blumberg suggests, major novelists sought an ethical realism characterized by the belief that virtuous action could serve the collective benefit of the parties involved. At a mid-century moment of economic optimism, novelists transformed the ethical landscape by imagining what the sociologist Herbert Spencer would later call a “measured egoism,” an ethically responsible self-concern which might foster communal solidarity and material abundance.
 
Bringing the recent literary turns to ethics and to economics into mutual conversation, Blumberg offers us a new lens on a matter as pressing today as 150 years ago: the search for an ethics adequate to the hopes and fears of a new economy.
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Vida y muerte de San Cristóbal
Juan de Benavides
Arizona Center for Medieval and Renaissance Studies, 2020

As the patron of travelers, Saint Christopher inspired one of the most popular cults in the medieval era, which spread across Europe and especially the Iberian Peninsula. Artistic renderings of the saint were found near the doors of most Spanish Gothic churches, and paratheatrical representations of Saint Christopher were also commonplace in religious processions. His conversion and martyrdom were often staged between the fifteenth and early eighteenth centuries. 

In the theater, Juan de Benavides’s Vida y muerte de San Cristóbal is one of two known comedias dealing with the saint, but it was heavily censored after its premiere. The immense popularity of St. Christopher and other primitive saints first drew the attention of the Council of Trent in the mid-1500s, when the Catholic Church attempted to suppress the influence of the earlier saints due to their fantastical nature. The stories of these saints were censored, rewritten or even omitted in the post-Tridentine martyrologies. This publication is the first critical edition of the only extant copy of Benavides’s playscript. The circumstances surrounding Benavides’s play continue a dialogue about such important topics as censorship and the influence of the church over artistic production.

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Violence and Miracle in the Fourteenth Century
Private Grief and Public Salvation
Michael E. Goodich
University of Chicago Press, 1995
As war, pestilence, and famine spread through Europe in the Middle Ages, so did reports of miracles, of hopeless victims wondrously saved from disaster. These "rescue miracles," recorded by over one hundred fourteenth-century cults, are the basis of Michael Goodich's account of the miraculous in everyday medieval life.

Rescue miracles offer a wide range of voices rarely heard in medieval history, from women and children to peasants and urban artisans. They tell of salvation not just from the ravages of nature and war, but from the vagaries of a violent society—crime, unfair judicial practices, domestic squabbles, and communal or factional conflict. The stories speak to a collapse of confidence in decaying institutions, from the law to the market to feudal authority. Particularly, the miraculous escapes documented during the Hundred Years' War, the Italian communal wars, and other conflicts are vivid testimony to the end of aristocratic warfare and the growing victimization of noncombatants.

Miracles, Goodich finds, represent the transcendent and unifying force of faith in a time of widespread distress and the hopeless conditions endured by the common people of the Middle Ages. Just as the lives of the saints, once dismissed as church propaganda, have become valuable to historians, so have rescue miracles, as evidence of an underlying medieval mentalite. This work expands our knowledge of that state of mind and the grim conditions that colored and shaped it.
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The Virgin and the Bride
Idealized Womanhood in Late Antiquity
Kate Cooper
Harvard University Press

During the last centuries of the Roman Empire, the prevailing ideal of feminine virtue was radically transformed: the pure but fertile heroines of Greek and Roman romance were replaced by a Christian heroine who ardently refused the marriage bed. How this new concept and figure of purity is connected with--indeed, how it abetted--social and religious change is the subject of Kate Cooper's lively book.

The Romans saw marital concord as a symbol of social unity--one that was important to maintaining the vigor and political harmony of the empire itself. This is nowhere more clear than in the ancient novel, where the mutual desire of hero and heroine is directed toward marriage and social renewal. But early Christian romance subverted the main outline of the story: now the heroine abandons her marriage partner for an otherworldly union with a Christian holy man. Cooper traces the reception of this new ascetic literature across the Roman world. How did the ruling classes respond to the Christian claim to moral superiority, represented by the new ideal of sexual purity? How did women themselves react to the challenge to their traditional role as matrons and matriarchs? In addressing these questions, Cooper gives us a vivid picture of dramatically changing ideas about sexuality, family, and morality--a cultural revolution with far-reaching implications for religion and politics, women and men.

The Virgin and the Bride offers a new look at central aspects of the Christianization of the Roman world, and an engaging discussion of the rhetoric of gender and the social meaning of idealized womanhood.

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The Virgin of Guadalupe and the Conversos
Uncovering Hidden Influences from Spain to Mexico
Hernández, Marie-Theresa
Rutgers University Press, 2014
Hidden lives, hidden history, and hidden manuscripts. In The Virgin of Guadalupe and the Conversos, Marie-Theresa Hernández unmasks the secret lives of conversos and judaizantes and their likely influence onthe Catholic Churchin the New World.

The terms converso and judaizante are often used for descendants of Spanish Jews (the Sephardi, or Sefarditas as they are sometimes called), who converted under duress to Christianity in the fourteenth and fifteenth centuries. There are few, if any, archival documents that prove the existence of judaizantes after the Spanish expulsion of the Jews in 1492 and the Portuguese expulsion in 1497, as it is unlikely that a secret Jew in sixteenth-century Spain would have documented his allegiance to the Law of Moses, thereby providing evidence for the Inquisition.

On a Da Vinci Code – style quest, Hernández persisted in hunting for a trove of forgotten manuscripts at the New York Public Library. These documents, once unearthed, describe the Jewish/Christian religious beliefs of an early nineteenth-century Catholic priest in Mexico City, focusing on the relationship between the Virgin of Guadalupe and Judaism. With this discovery in hand, the author traces the cult of Guadalupe backwards to its fourteenth-century Spanish origins. The trail from that point forward can then be followed to its interface with early modern conversos and their descendants at the highest levels of the Church and the monarchy in Spain and Colonial Mexico. She describes key players who were somehow immune to the dangers of the Inquisition and who were allowed the freedom to display, albeit in a camouflaged manner, vestiges of their family's Jewish identity.

By exploring the narratives produced by these individuals, Hernández reveals the existence of those conversos and judaizantes who did not return to the “covenantal bond of rabbinic law,” who did not publicly identify themselves as Jews, and who continued to exhibit in their influential writings a covert allegiance and longing for a Jewish past. This is a spellbinding and controversial story that offers a fresh perspective on the origins and history of conversos.
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Virginia Broughton
The Life and Writings of a Missionary
Tomeiko Ashford Carter
University of Tennessee Press, 2010

For more than half a century, Virginia E. Walker Broughton (1856–1934) worked tirelessly to uplift black communities, and especially black women, throughout Tennessee. Born into an elite African American family in Nashville, she began her professional career as a teacher and later became one of the most prominent domestic missionaries in the National Baptist Convention, U.S.A., as well as an accomplished speaker and writer. This annotated collection is the first scholarly work devoted entirely to Broughton’s life and writings.

The book for which Broughton is best known, Twenty Year’s [sic] Experience of a Missionary, was an autobiography first published in 1907 and reprinted in 1988 as part of a scholarly edition of spiritual narratives by black women. Recently, in the archives of Fisk University, Broughton’s alma mater, Tomeiko Ashford Carter discovered an earlier autobiographical work, A Brief Sketch of the Life and Labors of Mrs. V. W. Broughton, Bible Band Missionary, for Middle and West Tennessee, which was distributed at the famous Atlanta Cotton States and International Exposition of 1895. While both autobiographies portray Broughton as an important religious figure for whom missionary work became a saving grace, Life and Labors is more revealing of key facts about Broughton and her family, and it situates them more clearly among the nation’s black elite. This volume not only brings Life and Labors back into print but also collects various other pieces Broughton produced during her long career.

Among those other writings is a 1904 booklet titled Woman’s Work: As Gleaned from the Women of the Bible, and the Bible Women of Modern Times, which recognizes the prominence of the female in Christian theology and shows how Broughton anticipated the work of present-day feminist and womanist theologians. Several “training course” articles that Broughton wrote for a National Baptist newspaper, covering such topics as the Christian deportment of women and the need for black spiritual literature, are also gathered here, as are a program she devised for systematic Bible study and a brief article, published just a few years before her death, in which she describes some of her missionary field work. Complementing these primary materials are an extensive critical introduction and notes by Carter, a Walker-Broughton family tree, and a chronology of Broughton’s life.

As this collection makes clear, Virginia Broughton was strongly committed to making the work of black religious women an ongoing intellectual enterprise. In these pages, she emerges as both a dedicated missionary and a formidable religious scholar.

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The Virtues
John H. Garvey
Catholic University of America Press, 2022
An ancient question asks what role moral formation ought to play in education. It leads to such questions as, do intellectual and moral formation belong together? Is it possible to form the mind and neglect the heart? Is it wise? These perennial questions take on new significance today, when education — especially, higher education — has become a defining feature in the lives of young people. Throughout his more than 40 years in academia, John Garvey has reflected on the relationship between intellectual and moral formation, especially in Catholic higher education. For 12 years as the President of The Catholic University of America, he made the cultivation of moral virtue a central theme on campus, highlighting its significance across all aspects of University culture, from University policy to campus architecture. During his two decades of presiding at commencement exercises, first as Dean of Boston College Law School and then as President of The Catholic University of America, Garvey made a single virtue the centerpiece of his remarks each year. The Virtues is the fruit of those addresses. More reflective than analytical, its purpose is to invite conversation about what it means to live well. Following Catholic tradition, The Virtues places the theological virtues of faith, hope, and love at the center of the moral life, and the cardinal virtues — justice, temperance, fortitude, and prudence — with them. Alongside these major virtues, Garvey considers a collection of “little virtues,” habits that assist and accompany us in small but important ways on the path to goodness. Though he treats each virtue individually, a common thread unites his reflections. “The intellectual life depends on the moral life,” Garvey writes. “Without virtue we cannot sustain the practices necessary for advanced learning. In fact, without virtue, it’s hard to see what the purpose of the university is. Learning begins with love (for the truth). If we don’t have that, it’s hard to know why we would bother with education at all.” The Virtues invites its readers, especially students, to appreciate that the cultivation of virtue is indispensable to success, academic or otherwise, and more importantly, essential to their ultimate aim, a life well lived.
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The Vision of the Soul
James Matthew Wilson
Catholic University of America Press, 2017
Ours is an age full of desires but impoverished in its understanding of where those desires lead—an age that claims mastery over the world but also claims to find the world as a whole absurd or unintelligible. In The Vision of the Soul, James Matthew Wilson seeks to conserve the great insights of the western tradition by giving us a new account of them responsive to modern discontents. The western— or Christian Platonist—tradition, he argues, tells us that man is an intellectual animal, born to pursue the good, to know the true, and to contemplate all things in beauty. Wilson begins by reconceiving the intellectual conservatism born of Edmund Burke’s jeremiad against the French Revolution as an eff­ort to preserve the West’s vision of man and the cosmos as ordered by and to beauty. After defining the achievement of that vision and its tradition, Wilson off­ers an extended study of the nature of beauty and the role of the fine arts in shaping a culture but above all in opening the human intellect to the perception of the form of reality. Through close studies of Theodor W. Adorno and Jacques Maritain, he recovers the classical vision of beauty as a revelation of truth and being. Finally, he revisits the ancient distinction between reason and story-telling, between mythos and logos, in order to rejoin the two.

Story-telling is foundational to the forms of the fine arts, but it is no less foundational to human reason. Human life in turn constitutes a specific kind of form—a story form. The ancient conception of human life as a pilgrimage to beauty itself is one that we can fully embrace only if we see the essential correlation between reason and story and the essential convertibility of truth, goodness and beauty in beauty. By turns a study in fundamental ontology, aesthetics, and political philosophy, Wilson’s book invites its readers to a renewal of the West’s intellectual tradition.
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Visions of Queer Martyrdom from John Henry Newman to Derek Jarman
Dominic Janes
University of Chicago Press, 2015
With all the heated debates around religion and homosexuality today, it might be hard to see the two as anything but antagonistic. But in this book, Dominic Janes reveals the opposite: Catholic forms of Christianity, he explains, played a key role in the evolution of the culture and visual expression of homosexuality and male same-sex desire in the nineteenth and twentieth centuries. He explores this relationship through the idea of queer martyrdom—closeted queer servitude to Christ—a concept that allowed a certain degree of latitude for the development of same-sex desire.
            Janes finds the beginnings of queer martyrdom in the nineteenth-century Church of England and the controversies over Cardinal John Henry Newman’s sexuality. He then considers how liturgical expression of queer desire in the Victorian Eucharist provided inspiration for artists looking to communicate their own feelings of sexual deviance. After looking at Victorian monasteries as queer families, he analyzes how the Biblical story of David and Jonathan could be used to create forms of same-sex partnerships. Finally, he delves into how artists and writers employed ecclesiastical material culture to further queer self-expression, concluding with studies of Oscar Wilde and Derek Jarman that illustrate both the limitations and ongoing significance of Christianity as an inspiration for expressions of homoerotic desire.
Providing historical context to help us reevaluate the current furor over homosexuality in the Church, this fascinating book brings to light the myriad ways that modern churches and openly gay men and women can learn from the wealth of each other’s cultural and spiritual experience.
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Visions of Sodom
Religion, Homoerotic Desire, and the End of the World in England, c. 1550-1850
H. G. Cocks
University of Chicago Press, 2017
The book of Genesis records the fiery fate of Sodom and Gomorrah—a storm of fire and brimstone was sent from heaven and, for the wickedness of the people, God destroyed the cities “and all the plains, and all the inhabitants of the cities, and that which grew upon the ground.” According to many Protestant theologians and commentators, one of the Sodomites’ many crimes was homoerotic excess.

In Visions of Sodom, H. G. Cocks examines the many different ways in which the story of Sodom’s destruction provided a template for understanding homoerotic desire and behaviour in Britain between the Reformation and the nineteenth century. Sodom was not only a marker of sexual sins, but also the epitome of false—usually Catholic—religion, an exemplar of the iniquitous city, a foreshadowing of the world’s fiery end, an epitome of divine and earthly punishment, and an actual place that could be searched for and discovered. Visions of Sodom investigates each of these ways of reading Sodom’s annihilation in the three hundred years after the Reformation. The centrality of scripture to Protestant faith meant that Sodom’s demise provided a powerful origin myth of homoerotic desire and sexual excess, one that persisted across centuries, and retains an apocalyptic echo in the religious fundamentalism of our own time.
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The Visitor
André Palmeiro and the Jesuits in Asia
Liam Matthew Brockey
Harvard University Press, 2014

In an age when few people ventured beyond their place of birth, André Palmeiro left Portugal on a journey to the far side of the world. Bearing the title “Father Visitor,” he was entrusted with the daunting task of inspecting Jesuit missions spanning from Mozambique to Japan. A global history in the guise of a biography, The Visitor tells the story of a theologian whose extraordinary travels bore witness to the fruitful contact—and violent collision—of East and West in the early modern era.

In India, Palmeiro was thrust into a controversy over the missionary tactics of Roberto Nobili, who insisted on dressing the part of an indigenous ascetic. Palmeiro walked across Southern India to inspect Nobili’s mission, recording fascinating observations along the way. As the highest-ranking Jesuit in India, he also coordinated missions to the Mughal Emperors and the Ethiopian Christians, as well as the first European explorations of the East African interior and the highlands of Tibet.

Orders from Rome sent Palmeiro farther afield in 1626, to Macau, where he oversaw Jesuit affairs in East Asia. He played a crucial role in creating missions in Vietnam and seized the opportunity to visit the Chinese mission, trekking thousands of miles to Beijing as one of China’s first Western tourists. When the Tokugawa Shogunate brutally cracked down on Christians in Japan—where neither he nor any Westerner had power to intervene—Palmeiro died from anxiety over the possibility that the last Jesuits still alive would apostatize under torture.

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Visits with the Amish
Impressions of the Plain Life
Linda Egenes
University of Iowa Press, 2000
Who are the “plain people,” the men and women who till their fields with horse and plow, travel by horse and buggy, live without electricity and telephones, and practice “help thy neighbor” in daily life? Linda Egenes visited with her Old Order Amish neighbors in southeast Iowa for thirteen years before writing this informative and companionable introduction to their lifeways.

Drawn to their slower pace of life and their resistance to the lures of a consumer society, Egenes found a warm welcome among the Amish, and in return she has given us an equally warm perspective on Amish family life as she experienced it. The Amish value harmony in family life above all, and Egenes found an abundance of harmony as she savored homemade ice cream in a kitchen where the refrigerator ran on kerosene, learned to milk a two-bucket cow, helped cook dinner for nine in a summer kitchen, spent the day in a one-room schoolhouse, and sang “The Hymn of Praise” in its original German at Sunday service.

Whether quilting at a weekly sewing circle above the Stringtown Grocery, playing Dutch Blitz and Dare Base with schoolchildren, learning the intricacies of harness making, or mulching strawberries in a huge garden, Egenes was treated with the kindness, respect, and dignity that exemplify the strong community ties of the Amish. Her engaging account of her visits with the Amish, beautifully illustrated with woodcuts by Caldecott Medal winner Mary Azarian, reveals the serene and peaceful ways of a plain people whose lives are anything but plain.
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Voices of the Border
Testimonios of Migration, Deportation, and Asylum
Tobin Hansen
Georgetown University Press, 2023

Powerful personal accounts from migrants crossing the US–Mexico border provide an understanding of their experiences, as well as the consequences of public policy

Migrants, refugees, and deportees live through harrowing situations, yet their personal stories are often ignored. While politicians and commentators mischaracterize and demonize, herald border crises, and speculate about who people are and how they live, the actual memories of migrants are rarely shared. In the tradition of oral storytelling, Voices of the Border reproduces the stories migrants have told, offering a window onto both individual and shared experiences of crossing the US–Mexico border.

This collection emerged from interviews conducted by the Kino Border Initiative (KBI), a Jesuit organization that provides humanitarian assistance and advocates for migrants. Based in Nogales, Arizona, and Nogales, Sonora—twin border cities connected by shared histories, geographies, economies, and cultures—the editors and their colleagues documented migrants’ testimonios to amplify their voices. These personal narratives of lived experiences, presented in the original Spanish with English translations, bring us closer to these individuals’ strength, love, and courage in the face of hardship and injustice. Short introductions written by migrant advocates, humanitarian workers, religious leaders, and scholars provide additional context at the beginning of each chapter.

These powerful stories help readers better understand migrants' experiences, as well as the consequences of public policy for their community.

Royalties from the sale of the book go to the Kino Border Initiative.

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Von Balthasar & the Option for the Poor
Theodramatics in the Light of Liberation Theology
Todd Walatka
Catholic University of America Press, 2017
Hans Urs von Balthasar’s vast corpus of theological, philosophical, literary, and pastoral writings remains one of the most impressive achievements in 20th century thought. In light of liberation theology and now the papacy of Francis, however, a theological affirmation of the option for the poor remains dangerously weak in Balthasar’s corpus. Von Balthasar and the Option for the Poor offers a sympathetic reforming of Balthasar’s account of the drama of salvation – what he calls “theodramatics” – in response to this weakness.
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The Vulgate Bible
Swift Edgar
Harvard University Press, 2010

The Vulgate Bible, compiled and translated in large part by Saint Jerome at the intersection of the fourth and fifth centuries CE, was used from the early Middle Ages through the twentieth century in the Western European Christian (and, later, specifically Catholic) tradition. Its significance can hardly be overstated. The text influenced literature, visual art, music, and education during the Middle Ages and Renaissance, and its contents lay at the heart of much of Western theological, intellectual, artistic, and even political history of that period. At the end of the sixteenth century, as a variety of Protestant vernacular Bibles became available, professors at a Catholic college first at Douay, then at Rheims, translated the Vulgate into English, among other reasons to combat the influence of rival theologies.

This volume elegantly and affordably presents the text of the Pentateuch, the first five books of the Bible, beginning with the creation of the world and the human race, continuing with the Great Flood, God’s covenant with Abraham, Israel’s flight from Egypt and wanderings through the wilderness, the laws revealed to Moses, his mustering of the twelve tribes of Israel, and ending on the eve of Israel’s introduction into the Promised Land. This is the first volume of the projected six-volume set of the complete Vulgate Bible.

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The Vulgate Bible
Swift Edgar
Harvard University Press, 2010

This is the third volume of a projected six-volume set of the complete Vulgate Bible. Compiled and translated in large part by Saint Jerome at the turn of the fifth century CE, the Vulgate Bible permeated the Western Christian (and later specifically Catholic) tradition from the early medieval period through the twentieth century. It influenced literature, visual arts, music, and education during the Middle Ages and Renaissance, and its contents lay at the heart of Western theological, intellectual, artistic, and even political history during that period. At the end of the sixteenth century, as Protestant vernacular Bibles became available, professors at a Catholic college first at Douay, then at Rheims, translated the Vulgate Bible into English, primarily to combat the influence of rival theologies.

Volume III presents the Poetical Books of the Bible. It begins with Job’s argument with God, and unlike other Bibles the Vulgate insists on the title character’s faith throughout that crisis. The volume proceeds with the soaring and intimate lyrics of the Psalms and the Canticle of Canticles. Three books of wisdom literature, all once attributed to King Solomon, also are included: Proverbs, Ecclesiastes, and Wisdom. Ecclesiasticus, an important deuterocanonical book of wisdom literature, concludes the volume. The seven Poetical Books mark the third step in a thematic progression from God’s creation of the universe, through his oversight of grand historical events, and finally into the personal lives of his people.

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The Vulgate Bible
Angela M. Kinney
Harvard University Press, 2010

This is the fourth volume of a projected six-volume Vulgate Bible. Compiled and translated in large part by Saint Jerome at the turn of the fifth century ce, the Vulgate Bible permeated the Western Christian tradition through the twentieth century. It influenced literature, art, music, and education, and its contents lay at the heart of Western theological, intellectual, artistic, and political history through the Renaissance. At the end of the sixteenth century, professors at a Catholic college first at Douay, then at Rheims, translated the Vulgate Bible into English to combat the influence of Protestant vernacular Bibles.

Volume IV presents the writings attributed to the “major” prophets (Isaiah, Jeremiah, Ezekiel, and Daniel), which feature dire prophecies of God’s impending judgment, punctuated by portentous visions. Yet profound grief is accompanied by the promise of mercy and redemption, a promise perhaps illustrated best by Isaiah’s visions of a new heaven and a new earth. In contrast with the Historical Books, the planned salvation includes the gentiles.

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The Vulgate Bible
Angela M. Kinney
Harvard University Press, 2010

This is the fifth volume of a projected six-volume Vulgate Bible. Compiled and translated in large part by Saint Jerome at the turn of the fifth century ce, the Vulgate Bible permeated the Western Christian tradition through the twentieth century. It influenced literature, art, music, and education, and its contents lay at the heart of Western theological, intellectual, artistic, and political history through the Renaissance. At the end of the sixteenth century, professors at a Catholic college first at Douay, then at Rheims, translated the Vulgate Bible into English to combat the influence of Protestant vernacular Bibles.

Volume V presents the twelve minor prophetical books of the Old Testament, as well as two deuterocanonical books, 1 and 2 Maccabees. While Jewish communities regarded the works of the twelve minor prophets as a single unit (the Dodecapropheton), the Vulgate Bible treats them individually in accordance with Christian tradition. The themes of judgment and redemption featured prominently in the major prophets (Volume IV) are further developed by the minor prophets. The books of 1 and 2 Maccabees conclude the volume. Their doctrinal controversies and highly influential martyrdom narratives anticipate the development of Christian hagiography both as a genre and as a theological vehicle.

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The Vulgate Bible
Angela M. Kinney
Harvard University Press, 2010

This volume completes the six-volume Vulgate Bible. Compiled and translated in large part by Saint Jerome at the turn of the fifth century ce, the Vulgate Bible permeated the Western Christian tradition through the twentieth century. It influenced literature, art, music, and education, and its contents lay at the heart of Western theological, intellectual, artistic, and political history through the Renaissance. At the end of the sixteenth century, professors at a Catholic college first at Douay, then at Rheims, translated the Vulgate Bible into English to combat the influence of Protestant vernacular Bibles.

Volume VI presents the entirety of the New Testament. The gospel narratives delineate the story of Jesus’s life, death, and resurrection. Acts continues the account of the first Christians, including the descent of the Holy Spirit, the conversion of Saul of Tarsus (the Apostle Paul), and the spread of Christianity through sermons and missionary journeys. Collected epistles answer theological and pragmatic concerns of early church communities. Of these epistles, Romans is notable for its expression of Paul’s salvation theory, and Hebrews for its synthesis of Jewish and Hellenistic elements. The apocalyptic vision of Revelation concludes the volume with prophecies grisly and glorious, culminating in the New Jerusalem.

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front cover of The Vulgate Bible, Volume II
The Vulgate Bible, Volume II
Swift Edgar
Harvard University Press, 2010

This is the second volume, in two parts, of a projected six-volume set of the complete Vulgate Bible.

Compiled and translated in large part by Saint Jerome at the turn of the fifth century CE, the Vulgate Bible was used from the early medieval period through the twentieth century in the Western Christian (and later specifically Catholic) tradition. It influenced literature, visual arts, music, and education during the Middle Ages and Renaissance, and its contents lay at the heart of Western theological, intellectual, artistic, and even political history during that period. At the end of the sixteenth century, as Protestant vernacular Bibles became available, professors at a Catholic college first at Douay, then at Rheims, translated the Vulgate Bible into English, primarily to combat the influence of rival theologies.

Volume II presents the Historical Books of the Bible, which tell of Joshua’s leading the Israelites into the Promised Land, the judges and kings, Israel’s steady departure from God’s precepts, the Babylonian Captivity, and the return from exile. The focus then shifts to shorter, intimate narratives: the pious Tobit, whose son’s quest leads him to a cure for his father’s blindness; Judith, whose courage and righteousness deliver the Israelites from the Assyrians; and Esther and Mordecai, who saved all the Jews living under Ahasuerus from execution. These three tales come from books that were canonical in the Middle Ages but now are often called “apocryphal,” with the partial exception of the Book of Esther.

[more]

front cover of The Vulgate Bible, Volume II
The Vulgate Bible, Volume II
Swift Edgar
Harvard University Press, 2010

This is the second volume, in two parts, of a projected six-volume set of the complete Vulgate Bible.

Compiled and translated in large part by Saint Jerome at the turn of the fifth century CE, the Vulgate Bible was used from the early medieval period through the twentieth century in the Western Christian (and later specifically Catholic) tradition. It influenced literature, visual arts, music, and education during the Middle Ages and Renaissance, and its contents lay at the heart of Western theological, intellectual, artistic, and even political history during that period. At the end of the sixteenth century, as Protestant vernacular Bibles became available, professors at a Catholic college first at Douay, then at Rheims, translated the Vulgate Bible into English, primarily to combat the influence of rival theologies.

Volume II presents the Historical Books of the Bible, which tell of Joshua’s leading the Israelites into the Promised Land, the judges and kings, Israel’s steady departure from God’s precepts, the Babylonian Captivity, and the return from exile. The focus then shifts to shorter, intimate narratives: the pious Tobit, whose son’s quest leads him to a cure for his father’s blindness; Judith, whose courage and righteousness deliver the Israelites from the Assyrians; and Esther and Mordecai, who saved all the Jews living under Ahasuerus from execution. These three tales come from books that were canonical in the Middle Ages but now are often called “apocryphal,” with the partial exception of the Book of Esther.

[more]


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