Old Brick was first published in 1980. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
Charles Chauncy was a powerful and influential figure in his own time, but in historical accounts he has always been overshadowed by his contemporaries Benjamin Franklin and Jonathan Edwards. When he is remembered today, it is usually as Edwards's chief antagonist during the Great Awakening of the 1740s. Yet Chauncy's fellow New Englanders knew that there was more to the man than that.
In the course of his 60-year tenure as a pastor of Boston's First Church (the "Old Brick"), Chauncy involved himself in most of the important intellectual, religious, and political issues of the century. Not only did he aggressively oppose the emotional revivalism of the Great Awakening, but he was also a bold pamphleteer and preacher in support of the American Revolution. In theology Chauncy became, as an old man, the leading advocate probably having scandalized his own forebears, but he insisted that he was true to his Protestant tradition and never abandoned his reliance on Scripture and Puritan discipline in favor of rationalist secularism.
Old Brick,the first full-scale biography of Charles Chauncy, attempts to recover not only Chauncy the spokesman for the ideas of a great many colonial Americans, but also the complex man who struggled with himself and with the events of his time to arrive at those positions. The portrait of Chauncy that emerges is fuller, more comprehensive, and more balanced than the stereotypes and partial portraits that have thus far represented him in history. This biography now makes it possible to consider Chauncy a figure worthy of study in his own right and to take a fresh look at eighteenth-century New England in light of the tradition Chauncy represents.
Religious piety has rarely been animated as vigorously as in Old English Poems of Christ and His Saints. Ranging from lyrical to dramatic to narrative, the individual poems show great inventiveness in reimagining perennial Christian topics. In different poems, for example, Christ expels Lucifer from heaven, resists the devil's temptation on earth, mounts the cross with zeal to face death, harrows hell at the urging of John the Baptist, appears in disguise to pilot a ship, and presides over the Last Judgment. Satan and the fallen angels lament their plight in a vividly imagined hell and plot against Christ and his saints.
In Andreas the poet relates, in language reminiscent of Beowulf, the tribulations of the apostles Andrew and Matthew in a city of cannibals. In The Vision of the Cross (also known as The Dream of the Rood), the cross speaks as a Germanic warrior intolerably torn between the imperative to protect his Lord and the duty to become his means of execution. In Guthlac A, an Anglo-Saxon warrior abandons his life of violence to do battle as a hermit against demons in the fens of Lincolnshire. As a collection these ten anonymous poems vividly demonstrate the extraordinary hybrid that emerges when traditional Germanic verse adapts itself to Christian themes.
Old English Poems of Christ and His Saints complements the saints' lives found in The Old English Poems of Cynewulf, DOML 23.
The Latin psalms figured prominently in the lives of the Anglo-Saxons, whether sung in the Divine Office by clerics, studied as a textbook for language learning by students, or recited in private devotion by lay people. They were also translated into Old English, first in prose and later in verse. Sometime in the middle of the eleventh century, the prose and verse translations were brought together and organized in a complementary sequence in a manuscript now known as the Paris Psalter. The prose version, traditionally attributed to King Alfred (d. 899), combines literal translation with interpretative clarification. In contrast, the anonymous Old English verse translation composed during the tenth century approaches the psalms in a spirit of prayer and devotion. Despite their differences, both reflect earnest attempts to capture the literal meaning of the psalms.
The complete text of all 150 prose and verse psalms is available here in contemporary English for the first time. With this translation readers encounter the beginnings and the continuation of a long tradition of psalm renderings in English.
On Good Ground was first published in 1951. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
Besides providing a vivid yet scholarly account of a religious order, this book reflects much of the regional history of the area where the nuns have done their work. The order maintains the College of St. Catherine and numerous other institutions in Minnesota and North Dakota.
Muriel Gillick draws from a remarkable set of primary source materials, including letters, telegrams, and police records to relate the story of two teenage refugees during World War II. Once They Had a Country conveys well what it was like to establish a new life in a foreign country—over and over again and in constant fear for one’s life. The work tells of the extraordinary experiences of the author’s parents in Europe and demonstrates how citizens and the governments of Belgium, France, Switzerland, Brazil, America, China, and postwar Germany treated refugees. This story also reveals the origins of the Convention Relating to the Status of Refugees, the basis of contemporary international law affecting refugees in many countries today.
In addition to the dramatic human story it tells, this work brings the plight of refugees home to the reader—and with over 8 million refugees worldwide today, the subject of how individuals and nation states respond to these individuals is indeed timely.
An enduring theme of Western philosophy is that we are all one another’s equals. Yet the principle of basic equality is woefully under-explored in modern moral and political philosophy. In a major new work, Jeremy Waldron attempts to remedy that shortfall with a subtle and multifaceted account of the basis for the West’s commitment to human equality.
What does it mean to say we are all one another’s equals? Is this supposed to distinguish humans from other animals? What is human equality based on? Is it a religious idea, or a matter of human rights? Is there some essential feature that all human beings have in common? Waldron argues that there is no single characteristic that serves as the basis of equality. He says the case for moral equality rests on four capacities that all humans have the potential to possess in some degree: reason, autonomy, moral agency, and the ability to love. But how should we regard the differences that people display on these various dimensions? And what are we to say about those who suffer from profound disability—people whose claim to humanity seems to outstrip any particular capacities they have along these lines?
Waldron, who has worked on the nature of equality for many years, confronts these questions and others fully and unflinchingly. Based on the Gifford Lectures that he delivered at the University of Edinburgh in 2015, One Another’s Equals takes Waldron’s thinking further and deeper than ever before.
“How I wept at your hymns and songs, keenly moved by the sweet-sounding voices of your church!” wrote the recently converted Augustine in his Confessions. Christians from the earliest period consecrated the hours of the day and the sacred calendar, liturgical seasons and festivals of saints. This volume collects one hundred of the most important and beloved Late Antique and Medieval Latin hymns from Western Europe.
These religious voices span a geographical range that stretches from Ireland through France to Spain and Italy. They meditate on the ineffable, from Passion to Paradise, in love and trembling and praise. The authors represented here range from Ambrose in the late fourth century ce down to Bonaventure in the thirteenth. The texts cover a broad gamut in their poetic forms and meters. Although often the music has not survived, most of them would have been sung. Some of them have continued to inspire composers, such as the great thirteenth-century hymns, the Stabat mater and Dies irae.
Honored with the 1990 American Institute of Architects Gold Medal for a lifetime of outstanding achievement, Fay Jones is an Arkansas original. In receiving the medal from Prince Charles of Great Britain, Jones was hailed as a “powerful and special genius who embodies nearly all the qualities we admire in an architect” and as an artist who used his vision to craft “mysterious and magical places” not only in Arkansas but all over the world.
This book accompanied a special museum exhibit of Jones’s life and work at the Old State House in Little Rock. It traces Jones’s development from his early years as a student of Frank Lloyd Wright and Bruce Goff, to the culmination of his ability in such arresting structures as Pinecote Pavilion in Picayune, Mississippi; Thorncrown Chapel in Eureka Springs, Arkansas; and Chapman University Chapel in Orange, California. Through the black-and-white photographs of the homes, chapels, and other buildings that Jones has created and the accompanying captions and interviews of the architect, the reader is allowed a view into this man’s remarkable talent.
Designing structures that fuse architecture and landscape, the organic and the man-made, Jones has created special places which touch their viewers with the power and subtlety of poetry. Herein we learn why.
From the Foreword by Robert Adams Ivy Jr.:
“Fay Jones’s architecture begins in order and ends in mystery. . . . His role can perhaps best be understood as mediator, a human consciousness that has arisen from the Arkansas soil and scoured the cosmos, then spoken through the voices of stone and wood, steel and glass. Art, philosophy, craft, and human aspiration coalesce in his masterworks, transformed from acts of will into harmonies: Jones lets space sing.”
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