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“An excellent study of churches on the fringe that incubate new ideas and shed new light on mainstream religion.”—Times Higher Education Independent Catholics are not formally connected to the pope in Rome. They practice apostolic succession, seven sacraments, and devotion to the saints. But without a pope, they can change quickly and experiment freely—with some affirming communion for the divorced, women’s ordination, clerical marriage, and same-sex marriage. From their early modern origins in the Netherlands to their contemporary proliferation in the United States, these “other Catholics” represent an unusually liberal, mobile, and creative version of America’s largest religion. In The Other Catholics, Julie Byrne shares the remarkable history and current activity of independent Catholics, who number at least two hundred communities and a million members across the United States. She focuses in particular on the Church of Antioch, one of the first Catholic groups to ordain women in modern times. Through archival documents and interviews, Byrne tells the story of the unforgettable leaders and surprising influence of these understudied churches, which, when included in Catholic history, change the narrative arc and total shape of modern Catholicism. As Pope Francis fights to soften Roman doctrines with a pastoral touch and his fellow Roman bishops push back with equal passion, independent Catholics continue to leap ahead of Roman reform, keeping key Catholic traditions but adding a progressive difference. “Byrne’s enlightening research and analysis will undoubtedly raise awareness of these little-known Catholic denominations.”
Women in early 18th century Spanish Colonial New Mexico had rights and privileges under Spanish law that were not enjoyed by other women in North America until the late 19th and early 20th century. Women were considered separate entities under the law and valuable members of Spanish society. As such, they could own property, inherit in their own name, and act as court witnesses. In particular they could make accusations and denunciations to the local alcalde mayor and governor, which they frequently did. The documents in this book show that Spanish Colonial women were aware of their rights and took advantage of them to assert themselves in the struggling communities of the New Mexican frontier. In the documents, the women are shown making complaints of theft, physical and verbal abuse by their husbands or other women, and of non-payment of dowries or other inheritance. Other documents are included showing men accusing women of misrepresenting property ownership and dowry payments and of adultery and slander. Spain was a legalistic society and both women and men used the courts to settle even minor matters. Because the court proceedings were written down by a scribe and stored in the archives, many documents still exist. From these, thirty-one have been selected allowing us to hear the words of some outspoken Spanish women and the sometimes angry men, speaking their minds in court about their spouses, lovers of their spouses, children, and relatives, as well as their land, livestock and expected inheritance. The documents transcribed and translated in this book are a small number of the existing documents held in Santa Fe at the Spanish Archives of New Mexico, at the Bancroft Library at University of California, the Archivo General de la Nacion in Mexico City, and elsewhere. A synopsis, editor’s notes, maps, and biographical notes are provided. The material can be considered a companion, in part, to Ralph Emerson Twitchell’s 1914 two volumes, The Spanish Archives of New Mexico, available in new editions from Sunstone Press. *** “This is an important work from Linda Tigges and Richard Salazar dealing with early eighteenth century women and the law. However their court cases were decided, these Spanish Colonial women were successful in the legacy they left for future generations. If you are a twelfth generation New Mexican or a newcomer, you will find this work priceless.” —Henrietta Martinez Christmas
Around the year 1215, female mystics and their sacramental devotion were among orthodoxy's most sophisticated weapons in the fight against heresy. Holy women's claims to be in direct communication with God placed them in positions of unprecedented influence. Yet by the end of the Middle Ages female mystics were frequently mistrusted, derided, and in danger of their lives. The witch hunts were just around the corner. While studies of sanctity and heresy tend to be undertaken separately, Proving Woman brings these two avenues of inquiry together by associating the downward trajectory of holy women with medieval society's progressive reliance on the inquisitional procedure. Inquisition was soon used for resolving most questions of proof. It was employed for distinguishing saints and heretics; it underwrote the new emphasis on confession in both sacramental and judicial spheres; and it heralded the reintroduction of torture as a mechanism for extracting proof through confession. As women were progressively subjected to this screening, they became ensnared in the interlocking web of proofs. No aspect of female spirituality remained untouched. Since inquisition determined the need for tangible proofs, it even may have fostered the kind of excruciating illnesses and extraordinary bodily changes associated with female spirituality. In turn, the physical suffering of holy women became tacit support for all kinds of earthly suffering, even validating temporal mechanisms of justice in their most aggressive forms. The widespread adoption of inquisitional mechanisms for assessing female spirituality eventuated in a growing confusion between the saintly and heretical and the ultimate criminalization of female religious expression.
Argues that laywomen's interactions with gendered theology, Catholic rituals, and church institutions significantly shaped colonial Mexico's religious culture.
Given the significance of spiritual direction in modern Christianity, surprisingly little attention has been given to the tradition upon which today s spiritual direction is built. This book delinates the history of spiritual direction for women and by women within the larger context of the history of Christian spirituality and its understanding of human perfectibility. By examining the ways in which women practiced spiritual direction, this study reveals the degree to which women influenced society by using an avenue of influence previously overlooked by scholars.
This voluminous work on Church History by Philip Schaff (1819-1893) was originally published between 1858 and 1893 in eight volumes in the USA and covers the period from the beginnings of Biblical Christianity in A.D. 1 to the History of the Reformation in Germany and Switzerland (1517-1648). Being still a popular text in North America, this work had been out of print for over a century and has now been carefully edited and reformatted for republication in three volumes, each of them containing the text of two volumes of the original edition. Schaff’s work, unlike other works in the field, covers a multitude of church history-related aspects – from church doctrine, policy, events and processes to aspects of social moral and family life, arts and more. It is a very comprehensive text, extremely well-written and readable, rich in material and sources used, and attests to the excellence of protestant German theological scholarship under the influence of emerging Historical-Critical Biblical Exegesis at his time. This third volume in this series covers the period from Gregory VII. to the eve of the Protestant Reformation (A.D. 1049-1517).