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Books on the topic 'Claire Bishop'
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1
Great Britain. Colonial Office. Canada: Return to an address of the Honourable the House of Commons, dated 3 February 1852, for, a copy of address of the Legislative Council of Canada respecting a royal charter for a college in connection with the Church of England in Canada, and respecting a free convocation of the bishops, clergy and laity in communion with the said church, dated the 9th day of July 1851, and copies or extracts of any correspondence relating thereto. [London: HMSO, 2001.
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4
Tania Bruguera in Conversation with en Conversacion con Claire Bishop. Fundacion Cisneros, 2019.
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5
Dillon, Michele. Religious Freedom. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190693008.003.0005.
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The secular principle of religious freedom is complicated by the postsecular recognition that religion has societal relevance beyond the religious sphere. This chapter focuses on the public activism of the U.S. Conference of Catholic Bishops’ (USCCB) regarding religious freedom. The Affordable Care Act (ACA) contraception mandate, which the bishops rejected, provided the political and legal opportunity for the bishops’ campaign. The chapter shows, however, that its evolution can be traced pre-ACA to the growing momentum in favor of same-sex marriage. It discusses the thematic content of the bishops’ “Fortnight for Freedom” campaign, and the cultural salience of the claims advanced. It also highlights the limits in both the bishops’ construal of religion in civil society and secular expectations of it. Such limits, the chapter shows, are also evident in the polarized views of doctrinally conservative and liberal Catholics, and in the ambiguity in how Americans more generally evaluate pluralism and religious freedom.
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Scott, Tom. Religion or Politics? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198725275.003.0024.
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In 1532 Guillaume Farel began Reforming preaching in Geneva. Fribourg’s Catholicism estranged it from Geneva (and Lausanne, where there was evangelically tinged hostility towards the bishop), but still asserted its claims on the Vaud. Bern, always more reluctant to force a breach with Savoy, now was willing to abandon claims to the entire Vaud in return for the pledge of four strategically important communes. Unrest in Geneva led to the (temporary) expulsion of Farel, while Fribourg felt compelled by its Catholicism to renounce its Burgrecht, but was still insisting on payment of war expenses (as was Bern). By 1535 Bern was willing to recognize Savoy’s rights over Geneva if the duke were willing to tolerate evangelical preaching.
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Scott, Tom. Trouble in the Thurgau. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198725275.003.0005.
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Although with the Burgundian Wars the geopolitical balance within the Confederation shifted decisively westwards, the Thurgau remained a constant source of irritation. Various schemes to divide the Thurgau or its revenues between the Swiss and Konstanz were put forward, but these only revealed deep divisions within the Confederation. Then it was mooted that Konstanz itself might join the Confederation, though that proved just as controversial. But the Swiss faced further difficulties from the bishop of Konstanz and the abbot of St Gallen, both of whom had lordships and rights in the Thurgau. Even after the Swiss War, Konstanz’s territorial claims and lordship over subjects continued to be disputed.
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Scott, Tom. The Spoils of War. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198725275.003.0027.
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Despite its Catholicism, Fribourg, as a former subject, sought to revenge itself upon Savoy by laying claim to the northern Chablais (with covert backing from the Catholic Valais) and to Gruyère, whose counts were Savoy vassals. Bern was prepared to accede to some of Fribourg’s demands, but denied it Vevey, which would have given Fribourg a port on Lake Geneva. Fribourg was exposed as a fickle defender of Gruyère, where plans already envisaged partition of the county with Bern. Bern expelled the bishop from Lausanne and annexed his territory, though some communes were later ceded to Fribourg and remained Catholic. Deep divisions over territory saw Fribourg vainly claim half the Vaud. The Vaud communes were ransomed, though former Lausanne episcopal communes and the three common lordships were exempted.
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Scott, Tom. Savoy Strikes Back. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198725275.003.0021.
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Duke Charles’s harassment of Geneva from the 1510s led to the arrest and execution of leading councillors and the formation of a pro-Swiss party, the Eidguenots, led by Besançon Hugues. Savoy claimed the office of justiciar (vidomne) by virtue of its imperial vicariate, which also threatened the rights of the bishop, whose supporters styled themselves Mammelus, though many were pro-Savoy. In 1519, prompted by refugees from the city, Fribourg concluded a Burgrecht with Geneva, whereupon Savoy laid siege to Geneva. The Burgrecht was rescinded, but renewed aggression against Lausanne led to a Burgrecht between it and Bern and Fribourg in 1525, followed by another with Geneva in 1526. By then Duke Charles had abandoned neutrality as Savoy lent towards Emperor Charles V, much to the chagrin of France.
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Abraham, William J. Actions, Agents, Agency, and Explanation in Athanasius. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198786511.003.0004.
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In this chapter, the author engages the theology of the fourth-century bishop Athanasius. For Athanasius, given the kind of agent that God is, God’s coming in Christ is a coherent and intelligible action, because God has the capacity and motivation to act in the way he did in Christ. Thus the author engages this primary claim in the chapter, exploring the various facets of Athanasius’ motif of agency and action. First, the author examines the treatise Contra Gentes and there engages Athanasius’ maxim that actions make manifest the identity and nature of the agent who performs them. Second, he explores how this maxim applies to discerning the identity of Jesus Christ, and third, he concludes by offering a brief commentary that highlights how Athanasius can contribute to contemporary thinking on divine agency and divine action.
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McAlpine, Erica. The Poet's Mistake. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691203492.001.0001.
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Keats mixed up Cortez and Balboa. Heaney misremembered the name of one of Wordsworth's lakes. Poetry—even by the greats—is rife with mistakes. This book gathers together for the first time numerous instances of these errors, from well-known historical gaffes to never-before-noticed grammatical incongruities, misspellings, and solecisms. But unlike the many critics and other readers who consider such errors felicitous or essential to the work itself, the book makes a compelling case for calling a mistake a mistake, arguing that denying the possibility of error does a disservice to poets and their poems. Tracing the temptation to justify poets' errors from Aristotle through Freud, the book demonstrates that the study of poetry's mistakes is also a study of critical attitudes toward mistakes, which are usually too generous—and often at the expense of the poet's intentions. Through close readings of Wordsworth, Keats, Browning, Clare, Dickinson, Crane, Bishop, Heaney, Ashbery, and others, the book shows that errors are an inevitable part of poetry's making and that our responses to them reveal a great deal about our faith in poetry—and about how we read.
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Parker, Kenneth. Tractarian Visions of History. Edited by Stewart J. Brown, Peter Nockles, and James Pereiro. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199580187.013.11.
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The writers of the Tracts for the Times employed two visions of the Christian past that proved integral to their polemics. The successionist metanarrative of the Christian past linked the absolute and changeless nature of Christian truth claims with the apostolic succession of bishops. The supersessionist metanarrative posited a normative primitive Christianity that had been lost, and that Tractarians sought to restore. A third vision emerged in the private correspondence of several Tractarians. In this private correspondence, Samuel Wood articulated a theory of development that Newman rejected in late 1835 and early 1836, but ultimately embraced in the early 1840s. A clear understanding of these visions of history aid our understanding of Tractarian polemics, for the ways in which they appropriated the Christian past shaped their arguments.
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Ziemann, Benjamin. Religion and the Search For Meaning, 1945–1990. Edited by Helmut Walser Smith. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199237395.013.0030.
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This article encapsulates some of the problems that rampaged Germany apart from politics. The ongoing relevance of religion in the search for meaning in postwar Germany, amidst growing discontent with the churches as organized bodies and their professional representatives; the ways in which their lack of resistance against the anti-Jewish policies of the Nazi regime haunted the Christian churches after 1945. Amidst the rubble of the society of the immediate postwar period, bishops, priests, and theologians of both Christian churches agreed that a rebuilding of the moral and political order could only succeed through a reaffirmation of Christian values. Rebuilding the moral compass and the international authority of the Germans would, hence, require a rechristianization of society. Statistics showing that people rejoined the churches in droves seemed to support these claims for a rechristianization of German society. This article analyses the culmination of religions within the German society post Second World War.
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Trousdale, Rachel. Humor, Empathy, and Community in Twentieth-Century American Poetry. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895714.001.0001.
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Humor, Empathy, and Community in Twentieth-Century American Poetry argues that American poets of the last hundred years use laughter to promote recognition of shared humanity across difference. Freud and Bergson argue that laughter patrols the boundary between in-group and out-group, but laughter can also help us cross or re-draw that boundary, creating a more democratic understanding of shared experience. Poets’ uses of humor reveal and reinforce deep-seated beliefs about the possibility of empathic mutual understanding among unlike interlocutors. These beliefs also shape poets’ senses of audience and their attitudes toward the notion that poets are somehow exceptional. When poets use humor to promote empathy, they make a claim about the basic ethical function of poetry, because humor and poetry share fundamental structures: both combine disparate subjects into newly meaningful wholes. Taking W. H. Auden and Marianne Moore on one side and Ezra Pound and T. S. Eliot on the other as competing models of how humor can embrace, exclude, and transform, the book charts a developing poetics of laughter in the twentieth and twenty-first centuries through the work of Sterling Brown, Elizabeth Bishop, Stephanie Burt, Cathy Park Hong, and Lucille Clifton, among others. Poets whose race, gender, sexual orientation, or experimentalism place them outside the American mainstream are especially interested in humor’s potential to transcend the very differences it demarcates. Such writers increasingly replace mockery, satire, and other humorous attacks with comic forms that heighten readers’ understanding of and empathy with individuals, while revealing the failures of dominant hierarchical moral and logical systems.
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Claims of a Protestant Episcopal bishop to apostolical succession and valid orders disproved: With various misstatements of Catholic faith and numerous charges against the Church and Holy See, corrected and refuted. Buffalo: Catholic Pub. Co., 1986.
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16
Edwards, Jennifer C. Superior Women. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837923.001.0001.
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Superior Women examines female monastic authority at the abbey of Sainte-Croix in Poitiers from its foundation by Saint-Radegund in the sixth century through its sixteenth-century reform. Along with the abbey, Radegund established two strategies for her nuns to defend authority they claimed over their community, dependents, properties, tenants, and vassals. First, she secured a network of supporters, allies with extensive authority, to document the abbey’s privileges and defend Sainte-Croix. Their documents became a rich archive useful for recruiting new allies. Over time this network included the king of France, neighboring bishops, and the pope. Second, she used cultural artifacts, symbols, and ideas spotlighting her life story. Poetry commissioned from Venantius Fortunatus helped her win allies in Byzantium who then helped her secure a relic of the True Cross for the abbey. Later abbesses drew upon these cultural artifacts at times of crisis or at the loss of a traditional supporter in order to rebuild the abbey’s reputation and win new allies. These two strategies proved enormously successful for later abbesses at Sainte-Croix. Radegund’s example provided a powerful model of female authority on which the women of Sainte-Croix were able to draw, with the support of male allies. So long as Sainte-Croix was competently governed by abbesses talented in the deployment of Radegund’s strategies, the abbey remained strong, well supported, mostly autonomous, and in firm control of its dependents, and this situation persisted through the sixteenth century.