Birth Marked - Captive (Tome 3) (French Edition)

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All rights reserved. I know not, reader, whether you will be moved to tears by this narrative; I know I could not write it without weeping. T HE IMAGE OF Cotton Mather weeping over the stories of colonial Anglo-Americans held captive by Indians and his subtle injunction that readers do the same provokes the simple question with which I began this project: why does captivity, particularly the captivity of women, so often inspire the sentimental response of tears? From the biblical image of the captive Israelites weeping on the banks of a river in Babylon to the sentimental media coverage of Americans held hostage in the Middle East, the representation of captivity has invariably, it seems, been accompanied by tears—and perhaps more by the tears of spectators than by those of the captives themselves.

Moreover, those tears historically have signaled a sensation of belonging that is felt as pleasurable, quite in spite of the representation of suffering that inspires it. This book repeatedly turns to moments and texts in early American cultural and literary history in which the figures of captive women have elicited this ambivalent sentimental response. It repeatedly finds that what is at stake in the fate of these figures is nothing less than the reproduction of the nation. Most explanations of sympathy ignore its element of pleasure and accordingly miss its profound ambivalence.

The easiest way to explain sympathy, for example, has been to invoke the seemingly obvious mechanism of spectatorial identification: if we are moved by scenes of confinement and homelessness, it is because we imagine ourselves in the place of the suffering captives. But like tears themselves, this explanation blurs rather more than it clarifies. More specifically, by focusing on the affective relation of similarity between the captive and her audience, it obscures the complex exchanges between the captive and her alien captors.

In this respect, the traditional understanding of sympathy repeats the same strategies of narratives and novels of captivity. Like the media portrayal of hostage crises, captivity literature constructs and reinforces a binary division between captive and captor that is based on cultural, national, or racial difference. Since captivity typically takes place in colonial contexts of cultural as well as military warfare, this rhetorical opposition serves to justify the political and social antagonism that both propels and results from the sentimental representation of captivity.

One aim of this book is to expose critically this strategic element of captivity literature but also to complicate it by examining a further dynamic obscured by the paradigm of sympathy outlined above by Burke and Fisher. One symptom of this hidden dynamic is the fascination, the almost subversive pleasure, with which audiences have responded to captivity scenarios. Why and how does captivity literature function as escape literature, and what might the sentimentality of these texts tell us about the terms of such escape?

What is the source of the pleasure that underwrites sympathetic response? The following chapters pursue such questions by examining texts published in North America from the seventeenth through the nineteenth centuries that depend on a central and sympathetic figure of a captive woman. The genres studied are not always easily distinguished from one another and indeed, their shared political and affective strategies indicate exchanges between them that are muted by efforts to contain them within coherent generic boundaries. What brings together the colonial American captivity narratives, Anglo-American sentimental novels, and African American slave narratives studied here is their mutual engagement in a project much like the one Cotton Mather invokes in the epigraph above: provoking their readers to cry for their captive heroines.

In their narrative content as well as in their circulation as print commodities, these texts traverse those very cultural, national, and racial boundaries that they seem so indelibly to inscribe. Ethnohistorical studies likewise remind us that the exchanges that take place across these early American zones of contact are framed and transected by the practice of and resistance to colonialism.

Narratives and novels of captivity demonstrate that crossing transcultural borders exposes the captive to physical hardship and psychological trauma. But they also reveal that such crossings expose the captive and her readers to the alternative cultural paradigms of her captors. In collision with other, more dominant paradigms, these emergent hybrid formations can generate forms of critical and subversive agency, both within and outside the text.

These popular texts accordingly function as escape literature because their heroines so often indulge in transgressive behavior or enact forms of resistant agency, not in spite of their captivity but precisely as a result of it. The tears that so often accompany accounts of female captivity both mark and mask that agency; sentimental discourse at once conceals the movement across such boundaries and legitimizes the transgressive female agency produced by it. When writers from Cotton Mather to Susanna Rowson to Harriet Beecher Stowe invite their readers to cry, they allow them the disavowed pleasure of indulging in unlegislated escape.

But they also invite their readers into a national community that is experienced affectively precisely because its claim to integrity whether geographical or moral depends on remembering to forget the border transgressions and colonial violence that have secured it. Indian captivity narratives emerge during this period, circulating the subversive possibilities of cultural exchange and enlisting those possibilities in the reproduction of a national community. Narratives about women, in part because their aggressive acts generally required more careful justification and posed more danger of subversion than those of men, acquired a particular cultural appeal.

This ambivalent trope of female captivity becomes refigured in later historical periods to serve—and sometimes to resist—the representational and affective imperatives of American nation-building in popular sentimental novels of the revolutionary period chapter 3 , frontier romances of the Jacksonian era chapter 4 , and abolitionist literature of the decade preceding the Civil War chapters 5 and 6. The traditional formulation of sympathy as an identification with those suffering figures whom we are or could be like obscures these ambivalent sites of agency and their colonialist context by positing a model that reifies and segregates cultural, national, and racial identities.

Literary histories and the categories they produce frequently do much the same thing. American studies, for example, has only recently begun to reassess and critique its exceptionalist foundations by examining the ways in which national and local categories are constructed, revised, and reinvented in a complex of transnational and cross-cultural relations. By doing so, it also interrogates the specifically sentimental appeal of the exceptionalist myth. Like the texts examined here, exceptionalist narratives of American literature and culture have historically obscured their colonialist origins and the production of cultural difference within them.

Earlier I gestured toward an alternative model for understanding sympathetic tears as a cover for the physical and imaginative violation of borders of difference. Captivity scenarios and sentimental response are in these terms mutually constitutive, dependent on the specifically colonial confrontations that produce them. This formulation resists the onetime convention of treating captivity narratives and sentimental fiction as two separate and distinct traditions whose eventual merger signaled the decline of the former.

But the tendency to locate the source of this influence in the purportedly English origins of the novel hints that, in some accounts at least, a more specifically nationalist anxiety might inflect this narrative of corruption and diminishment. Christopher Castiglia, for example, persuasively argues that, by virtue of their very implausibility, sentimental captivity tales allowed women writers to articulate for themselves and their readers otherwise unimaginable feminist alternatives.

For all their differences, these two accounts have in common a privileging of the emotional relation established between the white female captive and her implicitly white and largely female audience, a focus that follows the definition of sympathy shared by Edmund Burke and Philip Fisher as an identification based on resemblance. But as I suggested earlier, that relation ignores the Amerindian captors who formed the backdrop and support for these sentimental equations and who frequently became the victims of that equation. These texts put into circulation critical and feminist materials, but those materials depend on the cultural surplus generated in exchange with groups that are simultaneously slated for destruction, removal, or exploitation.

Just as captivity narratives have been positioned within a rhetoric of exceptionalism, American sentimental novels have been read within isolated national and cultural contexts, encouraging a persistent lack of attention to the ambivalent products of the contact zone, where cultural difference emerges amid colonial exploitation.

The myth of exceptionalism is therefore founded on a gesture that, by aligning sentimental fiction both with women and with Europe, at once masculinizes and isolates American literature. In fact, the isolationist foundations of American literary history have been as often reinforced as they have been dismantled by the inclusion of this once marginalized body of literature. As a result, the transnational and intercultural origins of sentimental discourse and the very reliance of sentimentality on the kinds of colonial relations associated with contact zones have continued unacknowledged.

The moving bodies of captive women documented in the books studied here are inscribed by tensions between, on the one hand, their service to national or cultural reproduction and, on the other, the threats they pose to such reproduction. It is precisely this irresolvable tension between national agents and minority agency that sentimental discourse adjudicates. In his own act of exorcising sentimentalism, Leslie Fiedler makes a confession that betrays a different sort of difficulty posed by writers of sentimental novels like Susanna Rowson, one that has nothing to do with his own overt concerns with standards of aesthetics or masculinity.

Captivity and Sentiment is concerned with the interstitial sites marked precisely by these two paired indicators: the distress of classifiers and the mobility of bodies. While critics have sometimes placed captivity literature and sentimental literature in contest with each other on a field defined and critiqued in terms of gender, that field has been consistently surrounded, as it were, by an isolationist fence that has blurred the relations of contestation that take place on and across its containing borders. As chapter 2 argues, bringing eighteenth-century stories of female captivity into transcontinental dialogue highlights the arenas of friction and exchange that exceptionalist paradigms of American studies, like sentimental nationalism, conceal.

The texts studied in this book often resolutely inscribe the boundaries on which isolationism and exceptionalism depend, but attending to their transgression of those same borders encourages them also to circulate as the unwitting bearers of cultural difference within American literary and national histories. Captivity and Sentiment locates agency at those overlooked sites of cultural difference. The category of agency has been an ongoing source of concern within cultural studies, in large part as a result of the dilemma posed by the model of agency and its containment associated with the work of Foucault.

The prospect of subjects incapable of escaping from or altering the political and cultural structures in which they are confined has generated, as if in sympathy for those subjects, a substantial and wide-ranging body of critical response. Chapter 6 turns to this conceptual border, the dividing line between subject and structure, in order to demonstrate that debates about agency have faltered by leaving this boundary intact.

The example of Harriet Jacobs in the final chapter illustrates that critical agency is generated in sites of exchange and also that such agency purchases a measure of its efficacy by exploiting the very structures of confinement from which it enables bodies to escape. The resistant and unrecuperable surplus of cultural difference always left over by the process of cultural exchange finally speaks to the crucial necessity of identifying what sentimentality hides as well as what it allows.

The intercultural spaces that sometimes go unremarked between those categories tell a history of colonialism in North America, a history in which both crosscultural captivity and sentimental discourse have their origins. In turn, these ambivalent colonial arenas call for a more critical assessment of the role of sentimentalism in U. She watches her sister and her nephew die, while a bullet passes through her own side and wounds the daughter she carries in her arms.

Within a short time after this raid but in what seems an immeasurable cultural distance, Rowlandson would be sewing shirts for and declining tobacco from the Wampanoag sachem Metacom, whom the English called King Philip. Captives served as tools of economic negotiation and as figures of political and religious significance as they circulated between the New England tribes and the New England colonists.

The body of the captive, exchanged as an unusual sort of commodity between two social and military antagonists, consequently told a history in which often contradictory economic, cultural, and religious signs were articulated. The first portrays the fearful chaos of the Lancaster raid, as figures raise their arms in grief and flight from a collection of burning houses fig. Asecond woodcut that appears near the end of the narrative portrays the captive calmly discussing the terms of her ransom with the Indians Tom and Peter fig.

FIG 1. Photo courtesy of Edward E. Ayer Collection, The Newberry Library. FIG 2. It is difficult to know, however, whether readers responded as Mather insisted they should. She lived and traveled with her Algonquin captors in the New England wilderness for nearly three months, and the narrative she wrote upon her return records her extraordinary experience of cultural contact. For the most part, that contact was characterized by perpetual conflict, for the captive was daily forced to confront the incommensurability between the English culture she left behind and the Algonquin one she was forced to inhabit.

Her book was one of the most popular in seventeenth-century New England and was read widely in both the old and the new worlds. Charles H.

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The first edition of her narrative was reputedly exchanged between so many hands that no copy of it survives. This entangled exchange produces tensions and contradictions in her narrative, such as the difference between the urgently narrated opening scene of fire, bloodshed, and death and the composed complacency of those concluding passages acknowledging the work of providence. Such contradictions in turn carve out transgressive spaces that resist definition by or accommodation within either Algonquin or English cultural paradigms, spaces that therefore unwittingly escape dominant Puritan ideology and theology.

The dangers and possibilities of cultural exchange within the colonial contact zone would generate literary and political strategies associated with the secular genre of the novel, within whose sentimental discourse scenarios of captivity and escape would continue to be explored and exploited. Given the language barrier and the Puritan aversion to the Papists, it is unlikely that she was familiar with the representations of Indians in earlier captivity narratives written by French Jesuits and Spanish conquistadors.

English people were forbidden to live with the Indians Vaughan —9 , but Indians were sometimes employed as servants or apprentices in New England homes or businesses, and there is evidence to suggest that the Rowlandson household contained at one point such an Indian servant. When Puritan New Englanders like Rowlandson happened to employ or meet individual Indians, they were likely to be such Christianized Indians who, at least since the Pequot War several decades earlier, had been increasingly compelled to abandon their traditional economies Salisbury, Manitou Furthermore, the religious typology that structured Puritan hermeneutics encouraged the colonists—especially during periods of warfare—to perceive the Indians as agents of Satan, designed to tempt and test the election of individual Puritans and the integrity of the New England project as a whole.

Typology ideally operates through a structure of equivalence, in which events in scripture reflect and foretell the outcome of events in the world, just as figures and incidents in the Old Testament prefigure those in the New Testament. Once made, that substitution facilitates the prediction of secular history by providing a model within which to interpret the significance of historical outcomes. Once the initial typological substitution is made, the Puritan struggle in the New World comes to seem no less inevitable than its eventual success. It occurs rather because her use of typology begins to fracture, to fall in upon itself.

Increasingly, toward the end of her narrative, where her recourse to scriptural quotations and analogies multiplies, typological relations become unable to contain the accumulation of details and events she has recorded. The assumed equivalence between her categorical knowledge grounded in Puritan English culture and her daily experience gained among the Indians begins to collapse.

The simple substitution of experience for knowledge and of the Algonquin cultural practices she encounters for her Puritan assumptions and beliefs about the Indians becomes suspended in a moment of negotiation that resists the closure that typology would impose on it. And because substitution fails, succession fails; the anticipated outcomes predicted by typological relations are not only delayed, but they risk nonarrival.

The integrity of Puritan epistemology and the teleology of history stall at this moment of undecidability, when the mirror of typology begins to reflect distortions. Because there is absolutely no acknowledgment of such failures in the text itself, it is difficult to determine whether its author and its earliest readers were fully aware of these contradictions. How then are we to explain the emergence of this representation of the Indians as humans, as a culture rather than as a type, within a text that cannot articulate such a possibility? How do these figures escape their containment, their own captivity, within Puritan ideology?

It is necessary to consider as well the significant effects of transculturation, the inevitable exchanges of language, material goods, modes of behavior, and ideological orientations that characterize the scene of Indian captivity. The recollective language of her text reveals the effects of cultural liminality, of a functional adaptation, however partial, to Algonquin tribal life. In other words, when typological equivalence fails or falters, it signals the activity of other forms of exchange.

The practice of captive-taking predates European contact, when, as Colin Calloway notes, captives were usually either adopted or tortured to death as a way of replacing or avenging the death of a family member lost in war. Although hardly a commodity in the sense that a gun or a piece of gold is, in this hybrid colonial economy the captive nevertheless circulated as an object of trade subject to some of the same cross-cultural translations and investments that inscribed other commodities.

In periods of warfare, captives became one of many common objects of exchange between Europeans and Indians, who, despite the lack of a shared language or culture, had always participated extensively in trade with each other. Specific accounts of exchanges between them illustrate, however, that certain values could not and need not be so easily agreed upon. When they were acquired by the Indians, for example, items such as gold pieces were perforated and strung onto wampum necklaces, and gun barrels were sawn off so that they could be played as flutes or whistles.

Copper kettles were sometimes cut up into arrowheads or game pieces Axtell, European , and sometimes placed on the heads of the dead, while stockings were used as tobacco pouches Sturtevant 86— When Henry Hudson gave the Delaware Indians iron hoes, they wore them about their necks until sailors who arrived the next year taught them how to make handles Axtell, European Though it did not produce the practice of taking captives, colonialism did produce the market for captives, just as it produced the market for these other goods.

And by situating the Indian captive within this arena of exchange between cultures, the fluctuating movements and values prompted by that exchange come vividly into relief. Although she does not mention the terms of that first sale, her record of it indicates a relatively common phenomenon of Indian captivity in colonial America: captives often underwent a series of exchanges and owners, sometimes traded within the tribe and sometimes between tribes.

The traditional as well as the coerced mobility of the Algonquins necessarily brought them into frequent contact with foreign groups, encouraging not only the exchange of products but the assessment of values that are not merely economic. The work of anthropologists in general and of ethnohistorians of colonial North America in particular attest to the existence and significance of such exchanges.

As a result, these transactions indicate the friction at the center of any act of exchange. This friction characterizes the suspended moment of substitution; it marks the struggle between cultures, languages, or commodity owners for power, predominance, or profit. In the process the friction can produce emergent forms, new linguistic or behavioral modes that come to occupy a space between the cultures or languages that frame them. The friction of cultural conflict opens up spaces that escape and frequently transgress those structures whose contact produces them.

This liminal site, this hinge that both separates and joins two collaborators who are at the same time opponents, is the site of the captive. Within such a space and at such moments in the process of exchange, the captive is effectively between owners, between cultures, between identifiable values. As long as negotiation continues, the relation of equivalence that determines economic value—and cultural values—remains unestablished. Once negotiation ceases and the course of a transaction is complete, each commodity becomes something else, for the process of substitution and succession necessarily produces continual transformation, the change within exchange.

As commodities change hands, the commodity itself changes, becomes inscribed by the friction of exchange. When the commodity exchanged is a human subject, such inscription can not only alter the subject itself but can disturb or confuse the discourse and culture that finally incorporate it. If subjectivity, like value, is formed through relations of equivalence with others, 17 then circulation within a foreign system of value s necessarily reassesses and revises that subjectivity, just as value is reassessed and revised when commodities are put into circulation.

Once value has been determined and substitution has taken place, the friction of exchange appears absorbed within the seeming stability of commodity ownership or of cultural coherence but not without having created a potential out of which new types, new subjectivities, and new positions for resistance and power can emerge. Thus, with the eventual exchange of Mary Rowlandson for twenty pounds, her suspended cultural identity and liminal subjectivity appear resolved; she is purchased by her husband and reclaimed by Puritan New England.

The seeming simplicity of such a transaction belies, however, the residual inscription of her body, her text, and her subjectivity by the experience of Indian captivity. In other words, cultural exchange produces a supplement, an extraordinary kind of surplus. This supplement inhabits that contested space marked out by the act of exchange, a space often characterized by an extreme anxiety. I am interested here, then, in what the stories of captives tell us about the economics of cultural exchange and about what might be called the cultural anthropology of captivity as a kind of economic exchange.

Indian captivity, as it was documented in colonial America, was an occasion for the simultaneous invention and destruction of the self. The captive occupies a liminal position, suspended in the cleavage that divides one cultural paradigm from another, and this tenuous and anxious status necessarily inflects the discourse of the recently redeemed captive. The anthropologist Victor Turner positions liminality as the second of three stages in rites of initiation, as the margin or threshold between separation from a community and reaggregation into it Far from reproducing the recognizable patterns of social ritual, her dramatic and traumatic event of liminality oscillates between two systems of belief and ritual in a constant condition of the unexpected.

Her skill in sewing and knitting allows Rowlandson to begin to assume a distinct role within the Indian community. Her inconsistent use of pronouns likewise reveals an often confused cultural identification. In two of the later removes, Rowlandson betrays the extent of her immersion in Indian society. Though the Indian language is transcribed only once , Rowlandson repeatedly refers, both directly and indirectly, to conversations between herself and the Indians. These two exchanges alone signify a fascinating process of growing cross-cultural recognition, if not one of culture blending, that was hardly operative at the outset of her captivity.

This remarkable exchange suggests that Rowlandson had a capacity to communicate with the Indians that Read, for one, lacked. However, as transculturated as Mary Rowlandson becomes and as much regard as she grows to assume for her Indian master, she hardly becomes Indianized and certainly does not find a replacement for her domestic ties among the Indians.

Later captives, like Eunice Williams and Mary Jemison, married Indian men, spent the remainder of their lives as members of the Indian tribal community, and repeatedly refused pleas to return to white settlements. Mary Rowlandson recorded her experience as a captive in the postliminal period following her return to Puritan society, and her narration of past events is inflected both by a residual cultural liminality and by the dominant Puritan culture from which she was removed and to which she returned.

Yet it was not only the individual Puritan Mary Rowlandson who was tested during this journey; her discourse was tested as well. By the time she wrote her narrative, the daily challenge that Amerindian culture posed to that discourse had receded, and her Puritan worldview—like her family—had been largely restored. Not surprisingly, these anxious apologies collect around the issue of gender.

Mather seems to want to protect this female author from aspersion and to deliver her from rumor. The public mobility of women led to suspicions of, if not accusations against, their virtue. There was a Report that they had forced Mrs Rowlinson to marry the oneeyed Sachem, but it was soon contradicted; For being a very pious Woman, and of great Faith, the Lord wonderfully supported her under this affliction, so that she appeared and behaved her self amongst them with so much courage and majestick gravity, that none durst offer any violence to her, but on the contrary in their rude manner seemed to shew her great respect.

New and Further 5. Such speculations are hardly surprising considering that circulation by women has as often been perceived as a threat to society as the exchange of women has been called the fundamental basis of it. What is surprising is that no public record, to my knowledge, announces such speculations about Rowlandson without dismissing them in the same sentence. This example might be taken to illustrate a remarkable rule: transgression by female captives repeatedly escapes the kind of censure that accompanies so many other kinds of female transgression; transgression within captivity is always, sometimes quite amazingly, legitimated.

One critic argues that Rowlandson escapes censure because she appears to accept the patriarchal arrangement of Puritan society and to adopt the commensurate role of Puritan goodwife Davis It is therefore necessary to be attentive to the gendered accents that inflect the cultural dialogue between Puritan and Indian inscribed in her text.

If the cultural surplus contained in this text registers an incipient critique of Puritan ideology, it also harbors a potential feminist critique of Puritan society. Again, this surplus is largely concealed, since the narrative does not overtly stage these critiques so much as it unwittingly performs them by putting the material for such critical positions into circulation. The experience of captivity involves a constant oscillation, not only between Puritan and Indian subjectivities but between a whole series of selfdoublings.

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From the very beginning of her narrative, Mary Rowlandson defines herself as a mother. She struggles to maintain contact with them, and even when that contact becomes impossible, she continues to worry over their physical and spiritual welfare. Her dead daughter Sarah is taken and buried without her knowledge, while her other children are subjected to the discipline of distant and alien others. Her motherhood has been usurped and her maternal supervision over her children incapacitated. As she represents it, her maternal gestures appear to her captors as ineffectual and senseless as her orthodox Puritanism.

From the perspective of the Puritan society from which she has been abducted, her maternal use value becomes eclipsed by a reinstated exchange value, for as soon as she is taken captive, Rowlandson is quite literally put back on the market. Because the captive must be purchased by her Puritan husband from her new Indian master, she becomes once again a commodity for exchange between males.

Clearly, Rowlandson is defending less her captors than herself from the accusations of seduction, or even rape, that she expects from her own society. Such defenses of her chastity might also be seen as a means through which Rowlandson maintains her exchange value. Her own price quote is then duly delivered to Boston, as part of the negotiations between her Indian owners and her Puritan husband over the sale and repurchase of the recommodified Mary Rowlandson.

She notes, for example, that. During my abode in this place, Philip spoke to me to make a shirt for his boy, which I did, for which he gave me a shilling: I offered the mony to my master, but he bade me keep it: and with it I bought a piece of Horse flesh. Afterwards he asked me to make a Cap for his boy, for which he invited me to Dinner. Another asked me to knit a pair of Stockins, for which she gave me a quart of Pease: I boyled my Pease and Bear together, and invited my master and mistriss to dinner.

Yet while the skills Rowlandson employs may be those of the English housewife, her structural deployment of those skills moves away from the Anglo-American model and toward conformity with the Amerindian culture in which she was living. Colonial American women were by no means exempt or excluded from economic activity; on the contrary, they performed vital production and management functions in the household and frequently bartered goods precisely as Mary Rowlandson does. She barters her next series of garments for a hat, a silk handkerchief, and an apron for herself.

The activities Rowlandson performs were probably familiar ones, but the structural framework of independent producer-exchanger within which they are performed is a marked change from the role of Puritan goodwife that she occupied when she was taken captive. Unfortunately, it is difficult to determine with convincing accuracy how characteristic this new role might have been for women in the southern New England tribes with whom Mary Rowlandson traveled. These Indians left, of course, no written texts, and a certain amount of historical simplification and error inevitably compromised characterizations of their domestic and tribal economies.

Historical evidence does show, however, that Algonquin tribes were, if not matriarchal, certainly far less patriarchal than Puritan New England.

HISTORICAL FOUNDATIONS OF CHRISTIANITY

While land in Anglo-American families was owned by the husband, most Indian property was owned by families and was usually under the control of the Indian women who farmed it and inherited rights to it Sturtevant Moreover, evidence of the practice of female political power and of matriarchal kinship systems has been found among southern New England tribes Salisbury Mary Rowlandson never explicitly admits that such an alteration has taken place in her status, much less stages a critique of Puritan gender roles by overtly valuing her unusual economic independence.

Nevertheless, all but one record of her trading activity is immediately followed by a request or an attempt to see her son, the only child with whom she has been able to maintain contact. If her narrative exhibits an insistent maternalism at those moments that record her economic autonomy, it exhibits fierce hostility at those moments that record the autonomous authority of her Indian mistress. Margaret H. There is clearly something more than goodwife training or even jealous competition for the attention of her master at work in her depictions of her Indian mistress. The sachem occupies the position of highest authority in the Indian community, and Weetamoo, though nominally subject to Philip, had elected to combine her Pocasset tribal forces with the alliance forming under Philip, and shared leadership responsibility with him during the war.

Rowlandson certainly never mentions such a connection nor, rather incredibly, does Leach in his history of the war. The very excessiveness of her hostility to her mistress suggests that the example of Weetamoo disturbed her, not just because she was one of countless Indians who exercised power over a captive Englishwoman but because she was a woman with power over men. The example of Weetamoo, like the example of Rowlandson exercising her own economic independence, might have had subversive potential in the Anglo-American culture where this narrative circulated.

Such subversion is disabled by the hostility and anxiety that tends to revise or mask any explicit critique of Puritan gender roles that this text might have inadvertently staged. On the one hand, captivity puts Mary Rowlandson into circulation as a passive object of exchange; on the other hand, captivity allows Rowlandson an economic independence that permits her a kind of temporary escape from patriarchal subordination. Yet what becomes of that temporary producer-exchanger role exemplified by the captive once the doubled self reintegrates as a result of patriarchal redemption? She writes a text that six years after her return from captivity enters the marketplace as a commodity, and it does so between the texts of two men.

A preface written by the religious patriarch Increase Mather precedes her own text, and a Fast Day sermon written by her husband, Joseph Rowlandson, follows it. Nevertheless, the publication of her book also puts into circulation a record of female escape from commodification from within commodification. By doing so it generates possibilities for a strategic feminist critique not accounted for in the restrictive marketplace that Irigaray inherits from Levi-Strauss.

But if her partial transculturation necessarily removes her from the cultural practices of seventeenth-century Puritan New England society, it also moves the form of her captivity narrative away from traditional seventeenth-century literary genres. Some consequently have claimed that it constitutes its own genre; others separate individual narratives into smaller, already established genres, and still others define it as multigeneric.

Emphasizing her use of recognizable genres such as the sermon is therefore like emphasizing her use of typology: while both observations are accurate, both tend to align her narrative with a project of recuperating and reproducing dominant cultural forms and values, rather than with provoking an inadvertent crisis or schism within them. That space is not only one aligned with the genre of the novel but one created by the practice of colonialism. Bakhtin, for instance, posits as the origin of the novel a scene of contact between two dramatically different classes and languages.

The heteroglossia that results from such contact is, for Bakhtin, the fundamental characteristic of the novel form, which dialogically incorporates a variety of languages and genres. By the s, those Indians who inhabited Anglo-American communities tended to do so as individuals in socially and economically subordinate roles Sturtevant , such as the Indian servant in the home of the Rowlandsons. In fact, Rowlandson repeatedly records her fear and astonishment at seeing enormous numbers of Indians together, as though she had no idea that they existed in such quantities.

As the lone Christian Englishwoman at these gatherings, her assumptions about national distribution, and hence about cultural power over what for her was New England, become threatened by a sudden and terrifying reversal. These tears mark precisely one moment when typology threatens to fail, when the promise of Puritan history foretold by the biblical history of the Israelites stumbles over the surplus generated by cultural exchange. That promised narrative, an imperialist one of national and religious victory, encounters resistance.

Significantly, the moment at which she first breaks down and openly weeps before them occurs in the context of Indian laughter. Mary Rowlandson hears and records the sometimes humiliating, sometimes ironic laughter of the Indians, although she is, of course, incapable of sharing in it or even of recognizing such moments as comic. A challenge to that belief, however, is inscribed linguistically in the dialogue she records, and that challenge disrupts the stable operation of religious discourse and national ideology in this text.

The acts of exchange that she records threaten the stability of Puritan ideology and its typological economy of equivalence. In her interpretation the laughter and dances are tests of her spiritual fortitude, and the acts of generosity are divine providences, the sudden intercession of God—operating through Indian figures—on her behalf. Yet an accumulated cultural surplus provokes a resistance within this simple exchange of act for type.

These providences are in fact most remarkable as providences that favor the Indians, which Rowlandson is able to appropriate for herself and the English military only by an awkward process of reversal that continually threatens to collapse in upon itself, by a fudging of accounts that can barely conceal its own flawed math. Those possibilities were nevertheless sufficiently recuperated or obscured to allow Increase Mather to advertise her text as a vehicle for reinforcing the dominant social, political, and theological codes that her narrative otherwise appears to challenge or upset.

This unusual fracturing or doubling within her text has the effect of representing more than one version of the subject Mary Rowlandson, and that complexity and inconsistency point toward the representation of self associated with the novel. When the Indians laugh at Mary Rowlandson, for example, her discomfort seems rooted in part in a sense that the comical figure they perceive is not equivalent to her own self-perception.

If this gives the representation of the captive a sense of incipient psychological depth, it likewise gives to Algonquin culture unprecedented dimensions of cultural breadth and depth. The Puritans purchase Mary Rowlandson, and the Algonquins receive twenty pounds, but this transaction is hardly as clean and simple as it appears. However effectively this captivity narrative circulated an appeal for renewed piety, it could not help but circulate an appealing story of cultural escape. Richard Slotkin has suggested that captivity by Indians was virtually the only acceptable way for a Puritan to experience the otherwise forbidden wilderness and the Indian culture that inhabited it Regeneration Edward M.

Griffin 47 and Christopher Castiglia 4 note that, for many female captives, release from the Indians frequently promised only a return to captivity in another form—as a domestic wife and mother in Puritan New England. As these compelling readings suggest, the captivity narrative offered readers a transgressive account of legitimized escape from dominant social and moral norms. Narratives like hers inevitably revealed the boundaries of the Anglo-American Puritan culture that consumed them, probably moving its readers to desire both a redrawing and a crossing of those boundaries.

Such ambivalent desires would continue to define captivity narratives, which, over the following century, begin to look more and more like sentimental novels precisely as a result of their struggle to contain such transgressive elements and the mobility that produced them.

I remembering the th Psalm to be a little touching, turned to it, and took the Liberty to alter it to my case …. If these two captive women were moved to tears by their experiences, their accounts of captivity inspired a correspondent sympathy in their readers. Because moralists and educators assumed that sympathy led to imitation, they believed that readers would be encouraged to repeat the transgressive adventures of the novelistic heroes and heroines with whom they identified. Eighteenth-century novelists and romance writers therefore strategically attempted to position their work in such a way as to evade condemnation within this model of reader identification.

Not until Richardson, however, would this defense result in the profound combination of critical success and moral validation awarded to Pamela. The eighteenth-century regulation of novel reading also operated within this paradigm of identification paired with imitation.

When Richardson successfully articulated his first sentimental novel as a deliberately ethical project, he did so not by disabling identification but by exploiting it. It was precisely as a result of this sympathetic exchange between reader and text that Richardson could imagine English readers becoming a community of ethical individuals in response to the examples represented in his novel. Yet as Ian K. Steele has pointed out, the Atlantic is as much a conduit facilitating connection as it is a barrier encouraging insulation. The exchanges and transgressions within and between these two kinds of texts are fundamental to the development and function of sentimental discourse during this period.

The popularity of these two accounts of female captivity and their associated moral legitimacy is ultimately a measure of the degree to which they successfully obscured those transgressive elements. Like novelistic discourse, nationalist discourse relies on the profoundly affective experience of sympathy. When Benedict Anderson links the nation with the novel, he does so precisely through this feature of identification. According to Anderson, it is in this open, transverse time associated with the novel, where separate characters live coincidental lives linked by a single narrative, that readers become able to imagine the community of the nation.

To this extent, for Anderson as well as for Richardson, the imagined community created through sympathetic identification is a community constructed and held together on the basis of resemblance or likeness. The movement of printed texts across regional, social, and cultural boundaries is the indispensable condition for producing such an imagined community and the identification on which it is founded.

This movement has its analogue in the process of sympathy, which requires a crossing of the boundary between reader and text. One might therefore expect to find the earliest formations of both the novel and the nation in a text notable for its own mobility as well as for its ability to move readers. Because the isolation of the Englishwoman in captivity among non-English people emphasizes her national difference, it enables readers to imagine their own position within a national community through identification with her.

The radical differences between the European captive and her Amerindian captors may have encouraged English readers to identify with Rowlandson, but those differences are presumably also what fascinated them so about her story.

THE APOSTOLIC AGE

As Armstrong and Tennenhouse accurately note, the captive must sustain her ties to English culture in order eventually to reintegrate with the community she left behind. But securing that return also requires that Rowlandson develop relations within the Algonquin community she inhabits for nearly twelve weeks. As the previous chapter documents, she must learn to travel in Indian fashion through the wilderness, to recognize Algonquin words and customs, to barter for Indian food, and to tolerate it once it is given to her.

Her narrative documents not only her early resistance to such alien customs but her increasing familiarity with and practical acceptance of them. In other words, as a captive, Rowlandson occupies a position of cultural liminality rather than one of cultural integrity. That liminality requires that one ask what the readers of this captivity narrative identified with when they identified with Mary Rowlandson.

This narrative implicitly critiques the assumption that readers can identify only with figures whose culture, race, or nationality resembles their own, for to identify with Rowlandson is necessarily to identify both with her English difference from the Indians and with her difference from English culture through her participation in Algonquin society, both with her insistent Englishness and with her departure from it.

What is moving about this narrative is precisely the fact that Rowlandson herself is always moving even while disclaiming that movement.

Samadhi Movie, 2017 - Part 1 - "Maya, the Illusion of the Self"

Pathos inhabits the disjunction between the cultural identity that Rowlandson so insistently asserts and the textual evidence that contradicts this assertion. This very tension is apparent in the scene in which Mary Rowlandson herself is first moved to tears. Rowlandson weeps at that moment when what should happen may not happen, when values and facts fail to coincide.

Likewise, her readers are moved at those moments when what Rowlandson claims to be—a coherent English subject and a model Puritan goodwife—coincides least with what she appears to be: a mediating subject who participates in the tribal economy, is able to conform to Indian social practices, and has a command of at least the basics of Algonquin language. The captive professes an identity whose fixity is belied by the unstable and mobile process of identification that supports that identity.

Why should identification produce sympathetic tears even as it produces a coherent community? The tears that are so often a sign of sentimental identification—of the successful establishment of this relation of apparent equivalence—result, I suggest, not from the seamless substitution of self for other but from the necessary margin of inequivalence produced by such an exchange.

In other words, what is sentimental about the imagined communities novels create is the obscured fact that they are not based on likeness. Two seemingly incompatible but nevertheless interdependent relations constitute this process: an imaginary or specular identification with that which the subject is or wants to be like and a symbolic identification with that which the subject is not and often does not want to be like.

The first is an identification with an appealing image—with, for example, the image of the suffering English captive piously reading a Bible and yearning for home. The circular movement between these two modes of identification generates a disjunctive gap between them, a gap that is concealed beneath the construction of fantasy. This model of a doubled identification can account for the sentimentality of novels and nations in a way that identification understood as pure resemblance or imitation cannot. The tears generated by sympathy function as a veil that masks the incommensurability between these two levels of identification, obscuring difference within the fantasy of sameness and commonality.

This liminal gap of inequivalence marks, for Bhabha, the site of subjective agency, a site for the articulation of cultural difference and minority resistance. But that agency veiled by affective sensation can also constitute a violence aimed at difference, deployed in the service of preserving and reproducing a community based on resemblance. That disavowal is repeated by the model of identification that Armstrong and Tennenhouse borrow from Anderson, a model that allows the imaginary substitution of the English reader for the wholly English captive, to constitute a balanced exchange that leaves no disabling remainder.

Therefore, to investigate the function of sentimentality within the discourses of the novel and the nation, it is necessary to pay attention to the strategies of later captivity narratives, to determine what happens when their captive heroines move across cultural frontiers, and to ask why readers are moved to tears by their stories.

But this consistent development cannot be explained solely by the later adoption of novelistic elements, since the production of readerly sympathy serves a crucial function in the strategies of captivity narratives; indeed, some of the earliest narratives already rely on the sympathetic relation between reader and text that only later marks sentimental novels.

My interest here is not in chronologically privileging one of these genres over the other but in determining the political implications of their production of sympathy around the scene of female captivity. To do so requires placing these two narrative forms in a dialogic transatlantic context, where, during the eighteenth century, they clearly overlapped. Although many eighteenth-century narratives of male captivity were often as sentimental as those of women, 6 I focus on the latter here because they more tellingly reveal the function and strategy of such affect.

In these narratives sentimentality works through reader identification to mask the agency of women held captive, an agency whose often startling violence encouraged colonial practices of genocide against Amerindians. At the same time, sentimentality works to reproduce performatively the Euro-American community, a process facilitated by the fact that so many captives were also mothers.

It has been estimated that at least one-fifth of the women taken captive from New England were either pregnant or had just given birth Ulrich While no evidence exists to suggest how many of those who published their stories were among that one-fifth, the number of narratives that begin with a woman being hauled into captivity from the delivery bed is staggering enough that any reader comes to expect this opening image. Clearly, this stylized scenario was both politically effective and potently affective, and later narratives capitalize on its sentimental potential.

O Mamma! Save me! If the children of female captives happen to escape such early deaths, they are often immediately separated from their mothers. He would call for mother, and often was his voice weakened by the blows they would give him. I could hear the blows. His mother St. Monica was a devout Christian and taught him the faith. However, when he studied rhetoric in Carthage, he began living a worldly life. He obtained a post as master of rhetoric in Milan, accompanied by an unnamed woman and child Adeodatus, born out of wedlock in The woman soon left him and their son, and Monica joined them in Milan.

Under the incessant prayers of his mother, and the influence of St. Ambrose of Milan, he eventually converted at age 32 in AD. Perhaps the most eloquent examination of conscience is found in The Confessions of St. Augustine , where he describes his moment of conversion in the garden reading St. Paul to the Romans , But put on the Lord Jesus Christ, and make no provisions for the desires of the flesh. Both his mother and son died soon afterwards and he returned in to his home in Tagaste.

He was ordained a priest in , and became Bishop of Hippo in Augustine was people-oriented and preached every day. Many of his followers lived an ascetic life. He had a great love for Christ, and believed that our goal on earth was God through Christ himself, "to see his face evermore.

Augustine was one of the most prolific writers in history, and his writings show an evolution of thought and at times a reversal of ideas, as seen in his Retractations.

His Scriptural essays on Genesis and Psalms remain starting points for modern Biblical scholars. His commentary on the Sermon on the Mount is still read today. Perhaps most debated are his views on predestination. Augustine is the doctor of grace. In his book Grace and Free Will , he explained simply why he believed in free will. If there was no free will, then why did God give us the Ten Commandments, and why did he tell us to love our neighbor?

Augustine's arguments against the Pelagian heresy set the doctrine of grace for the Catholic Church to the present day. Pelagius thought that man could achieve virtue and salvation on his own without the gift of grace, that Jesus was simply a model of virtue. This of course attacks the Redemption of man by Christ!

If man could make it on his own, then the Cross of Christ becomes meaningless! But Augustine saw man's utter sinfulness and the blessing and efficacy of grace, disposing man to accept his moment of grace, and hopefully ultimate salvation. Grace raises us to a life of virtue, and is the ground of human freedom. Perhaps one of his greatest works was The City of God, which took 13 years to complete, from to History can only be understood as a continued struggle between two cities, the City of God, comprised of those men who pursue God, and the City of Man, composed of those who pursue earthly goods and pleasures.

He refers to Cain and Abel as the earliest examples of the two types of man. The Roman Empire was an example of the city of man which had just been sacked by Alaric in and was the occasion of the book. Augustine was a living example of God's grace that transformed nature. He died August 28, , during the sack of Hippo by the Vandals.

August 28 is celebrated as his Feast Day in the liturgical calendar. Pope Leo entered the Papacy at a difficult time. Alaric had sacked Rome in , and the Huns and the Visigoths were gaining strength. However the Pope proved to be a master statesman and history has deservedly accorded him the title of Pope Leo the Great. One of his first actions in was to bless the missionary efforts of St. Patrick and to ordain him as Bishop of Ireland. A tension in Church authority between papal leadership and collegiality of the bishops was developing over theological questions.

Rome was the place of martyrdom for Saints Peter and Paul. Rome's position as the capital of the Roman Empire was also supportive of a leadership role for the Bishop of Rome. The Bishop of Rome as successor to St. Peter was the Pastor and Shepherd of the whole Church, as seen with St. The independent Church of the East in Persia believed in two distinct natures dyophysite in Christ and did not accept the wording. Pope Leo synthesized the thought of the differing Schools of Antioch and Alexandria in a letter known as the Tome.

The Council of Chalcedon in was the Fourth Ecumenical Council, which supported Leo's stance that Christ had two natures, Divine and human in perfect harmony, in one Person or hypostasis. This set the theology for Roman and Byzantine theology and was important for European unity. Just one year later , Attila and the Huns were threatening outside the walls of Rome.

Pope Leo met Attila, who decided to call off the invasion! The Monastic Orders have been a premium influence on the formation of Christian culture. For not only have they been islands of asceticism and holiness that have served as ideals to a secular world, but also they have provided many if not most of the religious leaders within each historic age, especially during times of renewal and reform.

The word monos is the Greek word for one or alone. Monasticism began in the East and spread throughout Europe and saved European civilization. The practice of leaving the ambitions of daily life and retreating to the solitude of the desert was seen throughout Palestine, Syria, and Egypt, St. John the Baptist Mark an early example. The father of Christian monasticism was St.

Antony of the Desert , the first of the Desert Fathers. Antony of Egypt took to heart the words of Christ to the rich young man, " Go sell what you have and give to the poor, and you will have treasure in heaven" Matthew He headed across the Nile to a mountain near Pispir to live a life of solitude, prayer, and poverty. Soon many gathered around him to imitate his life, living as hermits in nearby caves in the mountain, and in he emerged from solitude to teach his followers the way of the ascetic.

He then moved further into the desert by Mount Kolzim near the Red Sea, where a second group of hermits gathered and later formed a monastery. He lived there for 45 years until his death in Maron , a contemporary of St. John Chrysostom, was a monk in the fourth century who left Antioch for the Orontes River to lead a life of holiness and prayer. As he was given the gift of healing, his life of solitude was short-lived, and soon he had many followers that adopted his monastic way. Following the death of St. Maron in , his disciples built a monastery in his memory, which would form the nucleus of the Eastern Catholic Maronite Church of Lebanon.

The fall of the Roman Empire to the barbarian invasions left European civilization in disarray, for the social structure under one ruler in Rome was destroyed. The preservation of culture and the conversion of the barbarians to Christianity was left to an unlikely group: the monastics of Europe. Their missionary efforts converted one tribe after another, so that eventually all of Europe was united in the worship of the one Christian God.

Patrick as Apostle to Ireland founded the monastery of Armagh in and other monasteries throughout Ireland. As the social unit in Ireland and much of Europe at the time was the tribe in the countryside, the monastery was the center of Church life and learning.

The Irish monks that followed him converted much of northern Europe. The lasting legacy of the Irish monks has been the present-day form of confession. In early times, penance was in public and severe, often lasting for years, such that Baptism was generally postponed until one's deathbed. The Irish monks began private confession and allowed one to repeat confession as necessary.

The monk St. Benedict was born in Nursia of nobility but chose a life of solitude in Subiaco outside of Rome. Soon he moved nearby to build a monastery at Monte Cassino in and there wrote the Rule of Benedict. Monte Cassino placed all of the monks in one monastery under an abbot. The guiding principle for the monastery was ora et labora , or pray and work. The monastery provided adequate food and a place to sleep and served as a center of conversion and learning. Known for its moderation, Monte Cassino and Benedict's rule became the standard for monasteries throughout Europe and the pattern for Western civilization.

The first monk to become Pope was St. Gregory the Great Born to Roman nobility, Gregory at first pursued a political career and became Prefect of Rome. However he gave up position and wealth and retreated to his home to lead a monastic life. He was recalled to Rome and soon was elected Pope in and served until his death in A man of great energy, he is known for four historic achievements.

His theological and spiritual writings shaped the thought of the Middle Ages ; he made the Pope the de facto ruler of central Italy; his charisma strengthened the Papacy in the West; and he was dedicated to the conversion of England to Christianity. Gregory sent the monk Augustine to England in The conversion of King Aethelbert of Kent led St. Augustine to be named the first Archbishop of Canterbury. Soon English Benedictine monks were being sent to convert the rest of Europe, such as the English monk Winfrid, better known as St.

Boniface , who served from as the Apostle to Germany. Boniface in his conversion of Germany. His son Pepin and the Papacy formed an historic alliance. Pepin needed the blessing of the Pope in his seizure of leadership of Gaul from the Merovingians. Pepin died in and divided his realm between his two sons, Carloman and Charles.

Charles, known as Charlemagne , took over all of Gaul upon the death of his brother in , and soon conquered most of mainland Europe. He was a vigorous leader and ruled until Charlemagne was a strong supporter of Christianity. During his reign, Christianity became the guiding principle of the Carolingian Empire, as the Church established a powerful presence throughout Europe.

He instituted a school of learning in his palace at Aachen. In the Middle Ages there was in theory a division between temporal power and spiritual authority, but in practice one saw a strong Emperor take control of some spiritual affairs and a strong Pope take control of some affairs of state. Charlemagne, as Constantine, considered himself the leader of Christendom as political head of state and protector of the Church.


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The historian Christopher Dawson called this the beginning of medieval Christendom. The Byzantine Empire of the East, with its capital in Constantinople, flourished for a thousand years. The Empire reached its zenith under Emperor Justinian, the author of the Justinian Code of Law, who ruled from to Justinian built the beautiful Church of Hagia Sophia in Constantinople in , which became a center of religious thought.

The Byzantine or Greek liturgy is based on the tradition of St. Basil and the subsequent reform of St. John Chrysostom. The Byzantine missionaries Saints Cyril and Methodius brought Christianity to Moravia, and Cyril created the Cyrillic alphabet for their liturgy, which became the basis of the Slavic languages, including Russian. Kiev was once the capital of the country of Kievan Rus, which comprised the modern nations of Russia, Ukraine, and Belarus. In the sixteenth century, a Russian mystic Philotheus of Pskof noted that Rome and Constantinople, the second Rome, had fallen, but "Moscow, the third Rome," stands.

The Russian Orthodox Church today is the largest Eastern Orthodox faith with over million members. One of the most tragic events in Church history has been the Schism of between what is now the Catholic Church in Rome and the Byzantine or Eastern Orthodox Church in Constantinople.

The actual event occurred on July 16, The abrasive Cardinal Humbert laid a papal bull of excommunication after Pope Leo had died on the altar right during the Liturgy at the Church of Hagia Sophia, which led the Eastern Church to excommunicate the envoy. While the event did not end the relationship between the Eastern and Western Churches, it became symbolic for the distrust and strain between the East and the West that developed through the centuries.

The break was sealed in with the sacking of Constantinople during the Fourth Crusade. Rome and Constantinople had been able to agree through three more Councils. The fifth ecumenical council at Constantinople II in was called by the Emperor Justinian and reaffirmed that there is only one person or hypostasis in our Lord Jesus Christ. In response to the Monothelites, that Christ had only one will, the sixth ecumenical council affirmed the efforts of St. Maximus the Confessor at Constantinople III in and confessed that Christ had two wills and two natural operations John , divine and human in harmony.

The seventh ecumenical council at Nicaea II in resolved the iconoclast controversy thanks to the writings of St. John of Damascus: since Jesus had a true humanity and his body was finite, it was only proper to venerate holy images of the human face of Jesus, as well as Mary and the saints. However, the language of Rome was Latin, and that of Constantinople Greek. There was a difference in perception of Church authority between the East and West.

Latin Rome believed the Pontiff, as the representative of Peter, was Pastor and Shepherd to the whole Church, whereas the Greek East saw the Pope, the Bishop of Rome and representative of Peter, as presiding with love in the sense of collegiality, as a first among equals. This difference in perception of Church authority produced the conflict over the addition of the word filioque - and the Son - to the Nicene Creed by the Roman Catholic Church. Theological thought on the Trinity had progressed with time, particularly with St. Augustine, who saw the Holy Spirit as an expression of love between the Father and the Son.

King Recared and his Visigothic bishops converted from Arianism to Catholicism at the Third Council of Toledo, Spain in and were required to add the word filioque to the Creed. Charlemagne in insisted on its addition, so that the phrase read "the Holy Spirit who proceeds from the Father and the Son". The Eastern Orthodox Churches claim that the Nicene-Constantinopolitan Creed is the common possession of the whole church and that any change must be made by an ecumenical Council. Catholic Spain was the first European territory to suffer Islamic invasion in when the Berber general Ibn Tariq conquered nearly all of Spain except the northern rim.

The discovery of the relics of St. As recorded in the late ninth-century Chronicle of Alfonso III, Pelayo became the inspiration for the rightful recovery of Spanish territory lost to Muslim invasion. Spain was troubled in when the Moor Almanzor usurped the power of the Caliphate and sacked the city and Cathedral of Santiago de Compostela in the northwest tip of Spain, but spared the tomb of St. James Santiago in Spanish. With the loss of respect for the Caliphate, Al-Andalus fractured into multiple petty states, known as Taifas. El Cid held off the Muslims in Valencia until his death in The Reconquista of Spain, or the unification of Spain under Christian rule, was not formally completed until the reign of Ferdinand and Isabella, when Granada was captured from the Moors on January 2, Pope Urban II, in one of history's most powerful speeches, launched years of the Crusades at the Council of Clermont, France on November 27, with this impassioned plea.

In a rare public session in an open field, he urged the knights and noblemen to win back the Holy Land, to face their sins, and called upon those present to save their souls and become Soldiers of Christ. Those who took the vow for the pilgrimage were to wear the sign of the cross croix in French : and so evolved the word croisade or Crusade. By the time his speech ended, the captivated audience began shouting Deus le volt! The expression became the battle-cry of the crusades. Three reasons are primarily given for the beginning of the Crusades: 1 to free Jerusalem and the Church of the Holy Sepulchre; 2 to defend the Christian East, hopefully healing the rift between Roman and Orthodox Christianity; and 3 to marshal the energy of the constantly warring feudal lords and knights into the one cause of penitential warfare.

The Church of the Holy Sepulchre was once again in Christian hands and restored. The Kingdom of Jerusalem lasted 88 years, until Saladin recaptured the city October 2, The four Crusader states eventually collapsed; the surrender of Acre in ended years of formal Christian rule in the Holy Land. The twelfth and thirteenth centuries were the peak of the Medieval Age.

It was the flowering of Christendom, a time of extraordinary intellectual activity, with the rise of the University and the introduction of Arabian, Hebrew, and Greek works into Christian schools. A new form of order arose whose aim was to pursue the monastic ideals of poverty, renunciation, and self-sacrifice, but also to maintain a presence and convert the world by example and preaching.

They were known as friars and called the Mendicant Orders Franciscans, Dominicans, Carmelites, Augustinians, and the Servites , because of begging alms to support themselves. Francis of Assisi was born to wealth. He loved adventure, but experienced conversion after joining the military. He returned home, and heard a voice saying to him, "Francis, go and rebuild my house; it is falling down. Francis loved creation and considered it good, for Christ himself took on flesh in the Incarnation.

He loved all living creatures. Francis originated the Christmas manger scene. He founded the Franciscan order, and received approval from Rome in The Poor Clare Nuns began when St. Clare joined the Franciscans in in Assisi. In St. Francis risked his life in the Fifth Crusade by calling directly upon the Sultan of Egypt in an effort to convert him and bring peace. He received the stigmata of Christ in , 2 years before his death in Dominic de Guzman was born in Calaruega, Spain. On a journey through France he was confronted by the Albigensian heresy like Manichaeism and the Cathari.

As he came with a Bishop in richly dressed clothes on horses, he realized the people would not be impressed with his message. This led him to a life of poverty. He spent several years preaching in France in an attempt to convert the Albigensians. In in Prouille, France, he received a vision of the Blessed Virgin Mary and began to spread devotion to the Rosary. Dominic was a man of peace and converted many through prayer, preaching, and his example of poverty. He founded the Order of Preachers in known as the Dominican Friars. The universities in Europe began as guilds of scholars, which first attracted members of the clergy and were supported financially by the Church.

The first universities in Europe were founded in Bologna and Paris; Oxford and Cambridge soon followed. Theology, law, and medicine were fields of advanced study. The age was the time of Scholasticism - of the schools, a method of learning that placed emphasis on reasoning. Important writers at the time were Bonaventure, Duns Scotus, Albertus Magnus, and his student Thomas Aquinas, who became the greatest theologian and philosopher of the age. Thomas Aquinas was a Dominican priest who lived from to Born in Roccasecca, Italy to the Aquino family, he joined the Dominicans at the age of He received his doctorate in theology and taught at the University of Paris during the height of Christendom.

One of the greatest contributions by Thomas was his incorporation of the philosophy of Aristotle into the theology of the Catholic Church. Thomas saw reason and faith as one and mutually supportive, and combined the Bible and Church Fathers and the reasoning of Aristotle into one unified system of understanding Christian revelation through faith enlightened by reason. His most noted work was the Summa Theologica , a five-volume masterpiece.

Thomas Aquinas presented the classical approach to Biblical Exegesis. Recalling the words of Gregory that Scripture transcends every science, " for in one and the same sentence, while it describes a fact, it reveals a mystery. His exposition on the Seven Sacraments remains a standard to our present day.

The Renaissance , which means rebirth, was the period of phenomenal growth in Western culture in art, architecture, literature, and sculpture. Christian humanism, a rejoicing in man's achievements and capabilities reflecting the greater glory of God, had its beginning with the Divine Comedy , published in by Dante Alighieri in Italy. The Renaissance continued through the fifteenth and sixteenth centuries until William Shakespeare.

Michelangelo, Raphael, Leonardo da Vinci, and Botticelli led the way in art. Brunelleschi revived the ancient Roman style of architecture and introduced linear perspective. The great sculptors were Donatello and Michelangelo. Thomas More and Erasmus were leading Christian humanists in literature.

The Protestant Reformation resulted from the failure of the Catholic Church to reform itself in time. The dark side of the thirteenth through fifteenth centuries witnessed the errant Fourth Crusade to Constantinople in , the Albigensian Crusade against the Cathari in , and the beginning of the Inquisition which became severely punitive. The Papacy suffered a great loss of respect during the Avignon Papacy and especially during the Papal Schism , when two and at one point three men declared themselves Pope and opposed each other. However, the Council also condemned John Hus , the Prague reformer who believed in the priesthood of all believers and the reception of Communion through bread and wine; he was burned at the stake on July 6, Another victim of the Inquisition was St.

She was burned at the stake on May 30, in Rouen, France. The Spanish Inquisition in the fifteenth century was particularly ruthless. The lack of Church funds led to even further corruption, including simony and the selling of indulgences. For example, Archbishop Albrecht of Mainz had to pay Rome ten thousand ducats for the right to hold three dioceses at once, and agreed to a three-way split with the Roman Curia and the Fugger Banking firm from the proceeds of the selling of indulgences.

These events led many to question the compassion and integrity of the Church. The unity of Tradition and Scripture went unchallenged through the Patristic Age and thirteenth century scholasticists such as St. Bonaventure and St. Thomas Aquinas. But the unity of Scripture and Tradition began to be questioned with the decline of the Church. The Belgian Henry of Ghent believed that one should first have the duty to follow Scripture rather than a Church that became one in name only. The English Franciscan William of Ockham or Occam was known for the principle of Occam's Razor , that one needs to reduce everything to its simplest cause.

Ockham theorized on three possibilities of the relation of Scripture and the Church. First there was Sola Scriptura , that one could obtain salvation by following Scripture alone; second, that God does reveal truths to the universal Church, an ecclesiastical revelation supplemental to apostolic revelation; and third, the concept of orally transmitted apostolic revelation parallel to written Scripture. Ockham believed that one could reach God only through faith and not by reason.

He wrote that universals, such as truth, beauty, and goodness, were concepts of the mind and did not exist, a philosophy known as Nominalism. Thus began the division of the realm of faith from the secular world of reason. The rise of Nationalism led to the end of Christendom, for countries resented any effort to support Rome, especially in its dismal state. Dissemination of new ideas followed the invention of the movable type printing press by Johannes Gutenberg in Mainz, Germany; his very first printing was the Latin Vulgate Bible in The stage was set for the reform-minded Martin Luther , the Augustinian monk of Wittenberg, Germany.

He received his doctorate in theology in , and then taught biblical studies at the University of Wittenberg. His study of Scripture, particularly St. Paul in his Letter to the Romans, led him to believe that salvation was obtained through justification by faith alone. At first, his only interest was one of reform when he posted his 95 theses on the door of the Wittenberg Church October 31, But the intransigence of the Church and poor handling of the situation by the Pope and Curia only worsened matters, such that a break was inevitable.

In a July debate with the Catholic theologian Johann Eck, Luther stated that Sola Scriptura - Scripture alone - was the supreme authority in religion. He could no longer accept the authority of the Pope or the Councils, such as Constance. In Luther published three documents which laid down the fundamental principles of the Reformation.

In Address To the Christian Nobility of the German Nation , Luther attacked the corruptions of the Church and the abuses of its authority, and asserted the right of the layman to spiritual independence. In the Babylonian Captivity of the Church , he defended the sacraments of Baptism, Eucharist, and Penance, but criticized the sacramental system of Rome, and set up the Scriptures as the supreme authority in religion. In The Freedom of the Christian Man , he expounded the doctrine of salvation through justification by faith alone.

The Augsburg Confession of , written by Philip Melanchthon and approved by Martin Luther, was the most widely accepted Lutheran confession of faith. Once Sola Scriptura became the norm, it became a matter of personal interpretation. Huldrich Zwingli of Zurich, Switzerland was next, and he broke with Luther over the Eucharist, but his sect died out. The Anabaptists separated from Zwingli as they denied the validity of infant baptism; they survived as the Mennonites. While he agreed with Luther on the basic Protestant tenets of sola scriptura, salvation by faith alone, and the priesthood of all believers, he went even further on such issues as predestination and the sacraments.

George Fox, the son of Puritan parents, founded the Quakers in England in Thomas More refused to attend the wedding, and was imprisoned in the Tower of London and later beheaded in Thomas Becket at Canterbury Cathedral in Two major sects that split off from the Anglicans were the Baptists , founded by John Smyth in , and later the Methodists , founded by John Wesley and his brother Charles. There were flashes of lightning, rumblings, and peals of thunder, an earthquake, and a violent hailstorm. A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.

On December 12, , Juan Diego was obedient to the Blessed Virgin Mary's instruction to gather beautiful roses in his tilma and take them to the Franciscan Bishop Don Fray Juan de Zumarraga on his third visit to appeal for the building of a Church as requested by Our Lady. Then he put up both hands and untied the corners of crude cloth behind his neck.

The looped-up fold of the tilma fell; the flowers he thought were the precious sign tumbled out on the floor. The Bishop fell on his knees in adoration, for on the tilma was the image of the Blessed Virgin Mary, just as described by Juan Diego, and is still preserved today in original condition in Tepeyac on the outskirts of Mexico City. Spanish conquistadors may have conquered the Aztecs in , but their ruthless behavior antagonized the people and conversions were few.

Our Lady of Guadalupe conveyed the beautiful message of Christianity: the true God sacrificed himself for mankind, instead of the horrendous life indians had endured sacrificing thousands of humans to appease the frightful gods! It is no wonder that over the next seven years, from to , eight million natives of Mexico converted to Catholicism.

Indeed, the Blessed Virgin Mary entered the very soul of Central America and became a central figure to the history of Mexico itself. A harbinger of things to come, Christianity would thrive in the Americas. Her appearance in the center of the American continents has contributed to the Virgin of Guadalupe being given the title "Mother of America. The Catholic Church reformed itself both through the positive work of renewal and through the impetus of the Protestant Reformation.

Efforts at reform had already begun with the Oratory of Divine Love in Genoa in The strict order of the Theatines was founded in and made significant efforts at the reform of the parish clergy. The Capuchins were founded in Italy in to restore the Franciscan Order to its original ideals. Ignatius of Loyola began the Jesuit Order in Spiritual enrichment was kindled through the Spanish mystics St.

Teresa of Avila and St. John of the Cross. The Council of Trent marked an important turning point for the Catholic Church, for it provided clarity on the beliefs of the Church, and ecclesiastical discipline was restored. The doctrines established at Trent persist to this day. The Council addressed three areas: doctrine, discipline, and devotion. Seven major areas were included in doctrine: that our justification was not just by faith alone, but also by hope and charity expressed in good works in cooperation with God's grace.

Both Tradition and Scripture were essential to the faith. The Latin Vulgate Bible was promoted as the only canonical Scripture. There was a clear definition of the seven sacraments. The Mass, known as the Tridentine Mass, was given strict form and was celebrated only in Latin. The Latin Tridentine Mass provided unity for the universal Church, for it was the same Mass in every place and time. Discipline involved strict reform and the establishment of the seminary system for the proper and uniform training of priests. The office of indulgence seller was abolished, and doctrine on indulgences was clarified.

A Bishop was allowed only one diocese and residence was required, begun by the reformer St. Charles Borromeo of Milan. Catholic Missionaries accompanied the explorers on their journeys, such as Christopher Columbus in , the Portuguese Vasco da Gama to Goa, India in , and Ferdinand Magellan to the Philippines in Francis Xavier exemplified the missionary movement, and has been recognized as second only to the Apostle Paul in his evangelical efforts.

The patron saint of missionaries, Francis Xavier sailed from Lisbon, Portugal and landed in Goa in His humble way had great impact on the local people, and he trained the young in the Ten Commandments and the Lord's Prayer. He was soon reported to have baptized 10, a month. He then headed to Cape Comorin, the southern tip of India, where he made many conversions of the fishermen there.

Andres de Urdaneta and the Augustinian monks sailed to Cebu, Philippines in He was a self-sacrificing man dedicated to protecting the natives, and received the name Motolinia for his life of poverty. He recorded in his book History of the Indians of New Spain the dramatic conversions following the appearances of Our Lady of Guadalupe.

The Dominican Bartholomew de Las Casas first went to the West Indies in as a soldier, but on viewing the horrendous enslavement of the native Indians through the Spanish encomienda system, was ordained as a Dominican priest in , the first ordination in America. In his role as human rights advocate for the Indians, he is considered an early pioneer of social justice. Missionary efforts would continue to the New World for years to come. The history of the English Bible is intimately intertwined with the history of the Reformation. He served until his death in , when he was succeeded by his son, Charles I.

It was a time when the English language reached its greatest expression in the works of William Shakespeare and the King James Bible. King James as head of the Church of England commissioned a group of bishops and scholars to establish an authoritative translation of the Bible from the original languages into English in There were several English versions available, either as translations of the Latin Vulgate or from the Greek-Latin parallel New Testament of Erasmus; the ones that follow influenced the King James scholars.

John Wycliffe produced a hand-written English translation of the Latin Vulgate in His colleague, Miles Coverdale, completed Tyndale's work, which formed the basis for the Great Bible , the first authorized Bible in English, which was placed in every church in England. When the Catholic Queen Mary came to the throne in , further work had to be done on the European continent, and the Geneva Bible, the first to have numbered verses, was published in The King James Bible originally included the Apocrypha but in a separate section.

A literary masterpiece of the English language, the King James Bible is still in use today. Christopher Columbus reached America in the Bahamas on October 12, Following the discovery of Florida by Ponce de Leon in , St. Augustine, Florida became the first permanent European settlement in North America in , from which missionaries spread Catholicism to the Native American Indians.

Augustine, Florida. Spanish explorations extended as far as Santa Fe, New Mexico, established in A wave of explorations to the New World continued. Samuel de Champlain explored the St. Christianity continued to thrive in the New World as our young Nation developed. Four of the original 13 English colonies were specifically chartered for religious freedom, as a refuge from religious persecution in England at the time.

The settlers soon enacted the Toleration Act of Maryland and founded St. Mary's Chapel in St. Mary's City, Maryland. William Penn and the Quakers settled in in Pennsylvania. The Mennonites also moved to Pennsylvania in at the invitation of William Penn. The universal toleration offered in Pennsylvania continued to attract groups such as the Amish, Moravian Pietists, and Presbyterians. The period from through the eighteenth century was known as the Age of Enlightenment in Europe.

The time had come when men would set aside religious views and look to reason and social experience to guide society. It was the loss of Christian unity that led to the secularization of Western culture. Whereas Christendom provided one message to European society, the pluralism of religions provided different answers to questions about life and led to skepticism and conflict rather than unanimous thought. Discoveries in science had much to do with the Age of Enlightenment. Copernicus proposed the sun is the center of the solar system and the earth revolved around the sun.

Galileo Galilei , the first to use a telescope, confirmed that Copernicus was right and was condemned by the Catholic Church. Scientists such as Isaac Newton in physics and Robert Boyle in chemistry were pioneers and gave birth to technology, the application of science to practical problems, which led to the Industrial Revolution. Progress based on science and technology became a major goal of Western Society.

Mankind was left without its mooring, and philosophers set out in different directions to provide meaning for humanity.



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