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Interrogates the belief that the clergy defined German Catholic reading habits, showing that readers frequently rebelled against their church's rules.
Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In this panoramic study of Catholic book culture in Germany from 1770–1914, Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism.
E. H. Gombrich's Little History of the World, though written in 1935, has become one of the treasures of historical writing since its first publication in English in 2005. The Yale edition alone has now sold over half a million copies, and the book is available worldwide in almost thirty languages. Gombrich was of course the best-known art historian of his time, and his text suggests illustrations on every page. This illustrated edition of the Little History brings together the pellucid humanity of his narrative with the images that may well have been in his mind's eye as he wrote the book. The two hundred illustrations—most of them in full color—are not simple embellishments, though they are beautiful. They emerge from the text, enrich the author's intention, and deepen the pleasure of reading this remarkable work. For this edition the text is reset in a spacious format, flowing around illustrations that range from paintings to line drawings, emblems, motifs, and symbols. The book incorporates freshly drawn maps, a revised preface, and a new index. Blending high-grade design, fine paper, and classic binding, this is both a sumptuous gift book and an enhanced edition of a timeless account of human history.
A thematic study of Catholic renewal from the Council of Trent to the eighteenth century.
In Readers and Reading Culture in the High Roman Empire, William Johnson examines the system and culture of reading among the elite in second-century Rome. The investigation proceeds in case-study fashion using the principal surviving witnesses, beginning with the communities of Pliny and Tacitus (with a look at Pliny's teacher, Quintilian) from the time of the emperor Trajan. Johnson then moves on to explore elite reading during the era of the Antonines, including the medical community around Galen, the philological community around Gellius and Fronto (with a look at the curious reading habits of Fronto's pupil Marcus Aurelius), and the intellectual communities lampooned by the satirist Lucian. Along the way, evidence from the papyri is deployed to help to understand better and more concretely both the mechanics of reading, and the social interactions that surrounded the ancient book. The result is a rich cultural history of individual reading communities that differentiate themselves in interesting ways even while in aggregate showing a coherent reading culture with fascinating similarities and contrasts to the reading culture of today.
German Catholicism at War explores the role Roman Catholicism played in shaping the moral economy of German society during the Second World War. Drawing on previously unused source materials, German Catholicism at War examines the complex relationship between Catholics and Nazi authorities and religious responses to the war.
Disruptive Power examines a surprising revival of faith in Catholic miracles in Germany from the 1920s to the 1960s. The book follows the dramatic stigmata of Therese Neumann of Konnersreuth and her powerful circle of followers that included theologians, Cardinals, politicians, journalists, monarchists, anti-fascists, and everyday pilgrims. Disruptive Power explores how this and other similar groups negotiated the precariousness of the Weimar Republic, the repression of the Third Reich, and the dynamic early years of the Federal Republic. Analyzing a network of rebellious traditionalists, O’Sullivan illustrates the divisions that characterized the German Catholic minority as they endured the tumultuous era of the world wars. Analyzing material from archives in Germany and the United States, Michael E. O’Sullivan investigates the unsanctioned but very popular visions in several rural towns after World War II, providing micro-histories that illuminate the impact of mystical faith on religiosity, politics, and gender norms.
In the most wide-ranging history of phenomenology since Herbert Spiegelberg’s The Phenomenological Movement over fifty years ago, Baring uncovers a new and unexpected force—Catholic intellectuals—behind the growth of phenomenology in the early twentieth century, and makes the case for the movement’s catalytic intellectual and social impact. Of all modern schools of thought, phenomenology has the strongest claim to the mantle of “continental” philosophy. In the first half of the twentieth century, phenomenology expanded from a few German towns into a movement spanning Europe. Edward Baring shows that credit for this prodigious growth goes to a surprising group of early enthusiasts: Catholic intellectuals. Placing phenomenology in historical context, Baring reveals the enduring influence of Catholicism in twentieth-century intellectual thought. Converts to the Real argues that Catholic scholars allied with phenomenology because they thought it mapped a path out of modern idealism—which they associated with Protestantism and secularization—and back to Catholic metaphysics. Seeing in this unfulfilled promise a bridge to Europe’s secular academy, Catholics set to work extending phenomenology’s reach, writing many of the first phenomenological publications in languages other than German and organizing the first international conferences on phenomenology. The Church even helped rescue Edmund Husserl’s papers from Nazi Germany in 1938. But phenomenology proved to be an unreliable ally, and in debates over its meaning and development, Catholic intellectuals contemplated the ways it might threaten the faith. As a result, Catholics showed that phenomenology could be useful for secular projects, and encouraged its adoption by the philosophical establishment in countries across Europe and beyond. Baring traces the resonances of these Catholic debates in postwar Europe. From existentialism, through the phenomenology of Paul Ricoeur and Maurice Merleau-Ponty, to the speculative realism of the present, European thought bears the mark of Catholicism, the original continental philosophy.
How did Southern Catholics, under international religious authority and grounding unlike Southern Protestants, act with regard to political commitments in the recently formed Confederacy? How did they balance being both Catholic and Confederate? How is the Southern Catholic Civil War experience similar or dissimilar to the Southern Protestant Civil War experience? What new insights might this experience provide regarding Civil War religious history, the history of Catholicism in America, 19th-century America, and Southern history in general? For the majority of Southern Catholics, religion and politics were not a point of tension. Devout Catholics were also devoted Confederates, including nuns who served as nurses; their deep involvement in the Confederate cause as medics confirms the all-encompassing nature of Catholic involvement in the Confederacy, a fact greatly underplayed by scholars of Civil war religion and American Catholicism. Kraszewski argues against an "Americanization" of Catholics in the South and instead coins the term "Confederatization" to describe the process by which Catholics made themselves virtually indistinguishable from their Protestant neighbors. The religious history of the South has been primarily Protestant. Catholic Confederates simultaneously fills a gap in Civil War religious scholarship and in American Catholic literature by bringing to light the deep impact Catholicism has had on Southern society even in the very heart of the Bible Belt.