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Eight centuries have passed since the Dominicans first arrived in England. This book tells their fascinating story. It discusses their role in the medieval British Church; their fate after the Reformation; their eventual re-establishment in Britain; their expansion into the Caribbean and South Africa; and their adaptation after Vatican II.
The history of the Dominicans in the British Isles is a rich and fascinating one. Eight centuries have passed since the Friars Preachers landed on England's shores. Yet no book charting the history of the English Province has appeared for close on a hundred years. Richard Finn now sets right this neglect. He guides the reader engagingly and authoritatively through the medieval, early modern and contemporary periods: from the arrival of the first Black Friars – and the Province's 1221 foundation by Gilbert de Fresnay – to Dominican missions to the Caribbean and Southern Africa and seismic changes in church and society after Vatican II. He discusses the Province's medieval resilience and sudden Reformation collapse; attempts in the 1650s to restore it; its Babylonian Exile in the Low Countries; its virtual disappearance in the nineteenth century; and its unlikely modern revival. This is an essential work for medievalists, theologians and historians alike.
An account of Dominican activities in England, Ireland, Scotland and Wales from their arrival in 1221 until their dissolution at the Reformation
Pagan asceticism: cultic and contemplative purity -- Asceticism in Hellenistic and Rabbinic Judaism -- Christian asceticism before Origen -- Origen and his ascetic legacy -- Cavemen, cenobites, and clerics.
In the past forty years, while historical-critical studies were seeking with renewed intensity to reconstruct events behind the biblical texts, not least the life of Jesus, two branches of literary studies were finally reaching maturity. First, researchers were recognizing that many biblical texts are rewritings or transformations of older texts that still exist, thus giving a clearer sense of where the biblical texts came from; and second, studies in the ancient art of composition clarified the biblical texts' unity and purpose, that is to say, where biblical texts were headed. The work of tracing literary indebtedness and art is far from finished but it is already possible and necessary to draw a conclusion: it is that, bluntly, Jesus did not exist as a historical individual. This is not as negative as may at first appear. In a deeply personal coda, Brodie begins to develop a new vision of Jesus as an icon of God's presence in the world and in human history.