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"This book deals with kinship in the early Middle Ages. Most scholars agree in theory that kinship is not a biological fact but a universally deployable system for structuring social relations. In empirical practice, however, research on kinship has focused almost exclusively on descent and alliance. This book addresses kinship beyond these concepts. It is a study of godparenthood and adoption in Frankish society at the time when Roman adoption was disappearing and godparenthood was being invented as a social tool."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
This volume examines the significance of spiritual kinship—or kinship reckoned in relation to the divine—in creating myriad forms of affiliations among Christians, Jews, and Muslims. Rather than confining the study of spiritual kinship to Christian godparenthood or presuming its disappearance in light of secularism, the authors investigate how religious practitioners create and contest sacred solidarities through ritual, discursive, and ethical practices across social domains, networks, and transnational collectives. This book’s theoretical conversations and rich case studies hold value for scholars of anthropology, kinship, and religion.
The authors in this volume analyze spiritual kinship in Europe from the end of the Middle Ages to the Industrial Age. Uniquely comparing Catholic, Protestant and Orthodox views and practices, the chapters look at changes in theological thought over time as well as in social customs related to spiritual kinship, including godparenthood.
Vasiliki Limberis has discovered a hitherto untold element in the history of the Cappadocian Fathers (Basil of Caesarea, his brother Gregory of Nyssa, and their friend Gregory of Nazianzus). Simply stated, for the Cappadocians all aspects of Christian life were best communicated, understood, and indeed lived, through the prism of martyr piety. Limberis shows that the cult of the martyrs was absolutely central to the formation of Christian life for them and the laity.
What meaning did human kinship possess in a world regulated by Biblical time, committed to the primacy of spiritual relationships, and bound by the sinews of divine love? In the process of exploring this question, Hans Hummer offers a searching re-examination of kinship in Europe between late Roman times and the high middle ages, the period bridging Europe's primitive past and its modern future. Visions of Kinship in Medieval Europe critiques the modernist and Western bio-genealogical and functionalist assumptions that have shaped kinship studies since their inception in the nineteenth century, when Biblical time collapsed and kinship became a signifier of the essential secularity of history and a method for conceptualizing a deep prehistory guided by autogenous human impulses. Hummer argues that this understanding of kinship is fundamentally antagonistic to medieval sentiments and is responsible for the frustrations researchers have encountered as they have tried to identify the famously elusive kin groups of medieval Europe. He delineates an alternative ethnographic approach inspired by recent anthropological work that privileges indigenous expressions of kinship and the interpretive potential of native ontologies. This study reveals that kinship in the middle ages was not biological, primitive, or a regulator of social mechanisms; nor was it traceable by bio-genealogical connections. In the Middle Ages, kinship signified a sociality that flowed from convictions about the divine source of all things and which wove together families, institutions, and divinities into an expansive eschatological vision animated by 'the most righteous principle of love'.
From the late eighteenth century, more and more men and women wished to marry their cousins or in-laws. This aim was primarily linked to changes in marriage concepts, which were increasingly based on familiarity. Wealthy as well as economically precarious households counted on related marriage partners. Such unions, however, faced centuries-old marriage impediments. Bridal couples had to apply for a papal dispensation. This meant a hurdled, lengthy and also expensive procedure. This book shows that applicants in four dioceses – Brixen, Chur, Salzburg and Trent – took very different paths through the thicket of bureaucracy to achieve their goal. How did they argue their marriage projects? How did they succeed and why did so many fail? Tenacity often proved decisive in the end.
The Formation of Christian Europe analyses the Carolingians' efforts to form a Christian Empire with the organizing principle of the sacrament of baptism. Owen M. Phelan argues that baptism provided the foundation for this society, and offered a medium for the communication and the popularization of beliefs and ideas, through which the Carolingian Renewal established the vision of an imperium christianum in Europe. He analyses how baptism unified people theologically, socially, and politically and helped Carolingian leaders order their approaches to public life. It enabled reformers to think in ways which were ideologically consistent, publically available, and socially useful. Phelan also examines the influential court intellectual, Alcuin of York, who worked to implement a sacramental society through baptism. The book finally looks at the dissolution of Carolingian political aspirations for an imperium christianum and how, by the end of the ninth century, political frustrations concealed the deeper achievement of the Carolingian Renewal.
The contemporary Russian Orthodox Church (ROC) is in a paradoxical situation: On all levels of Church life, new practices and concepts are considered to belong to Orthodox tradition, yet at the same time Orthodoxy is regarded as the most “unchangeable” and normative of the Christian confessions. So what makes tradition? The nineteen contributions in this volume examine the ambiguities and complexities created by the dynamic between tradition and innovation within the ROC in relation to the fundamental tenets of Orthodoxy. By this focus, the volume offers new insights and highlights the question how to define (Orthodox) Tradition. It addresses “unorthodox” topics of Orthodox paradoxes. Contributors include: Tatiana Artemyeva, Alexei Beglov, Wil van den Bercken, Per-Arne Bodin, Page Herrlinger, Nadieszda Kizenko, Anastasia Mitrofanova, Stella Rock, and Alexander Verkhovsky.
This book deals with the Jewish engagement with blood: animal and human, real and metaphorical. Concentrating on the meaning or significance of blood in Judaism, the book moves this highly controversial subject away from its traditional focus, exploring how Jews themselves engage with blood and its role in Jewish identity, ritual and culture. With contributions from leading scholars in the field, the book brings together a wide range of perspectives and covers communities in ancient Israel, Europe and America, as well as all major eras of Jewish history: biblical, Talmudic, medieval and modern. Providing historical, religious and cultural examples ranging from the "Blood Libel" through to the poetry of Uri Zvi Greenberg, this volume explores the deep continuities in thought and practice related to blood. Moreover, it examines the continuities and discontinuities between Jewish and Christian ideas and practices related to blood, many of which extend into the modern, contemporary period. The chapters look at not only the Jewish and Christian interaction, but the interaction between Jews and the individual national communities to which they belong, including the complex appropriation and rejection of European ideas and images undertaken by some Zionists, and then by the State of Israel. This broad-ranging and multidisciplinary work will be of interest to students of Jewish Studies, History and Religion.
Ideas of kinship play a significant role in structuring everyday life, and yet kinship has been neglected in Christian ethics, moral philosophy and bioethics. Attention has been paid in these disciplines to the ethics of 'family,' but with little regard to the evidence that kinship varies widely from culture-to-culture, suggesting that it is, in fact, culturally constructed. Surveying notions of shared substance (e.g. blood ties), house, gender and personhood, as theorised and practiced in the Christian tradition, Torrance critiques the special privileging of the 'blood tie'. In the place of European and American cultural assumptions to the contrary, it is kinship in Christ that is presented as the basis of a truly Christian account for social ties. Torrance also aims to stimulate the moral imagination to consider Christian kinship might be lived out in miniature, in everyday life.