By comparing the intersecting histories of interpretation of Mary Magdalene, a first-century disciple of Jesus, and La Malinche, a sixteenth-century Mesoamerican woman enslaved by the Spanish conquistadores, Jennifer Vija Pietz critically evaluates the use of past lives to address contemporaneous concerns. She demonstrates how the earliest sources portray each woman as an agent in the foundation of a new community: Magdalene’s proclamation of Jesus’s resurrection helped form the first Christian community, while La Malinche’s role as interpreter between Spanish and native people during the Conquest helped establish modern Mexico. Pietz then argues that over time, various interpreters turn these real women into malleable icons that they use to negotiate changing conceptions of communal identity and norms. Strikingly, popular portraits develop of both women as archetypal whores who represent transgression—portraits that some women have experienced as harmful. Although other interpreters present contrary portraits of Magdalene and La Malinche as admirable emblems of female empowerment, Pietz argues that the tendency to turn real people into icons risks producing stereotypes that can obscure past lives and negatively affect people in the present. In response, she posits strategies for developing historically plausible and ethically responsible interpretations of people of the past.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

This book is an in-depth study of Latina girls, portrayed in five coming-of-age narratives by using spaces and places as hermeneutical tools. The texts under study here are Julia Alvarez’s Return to Sender (2009), Norma E. Cantú’s Canícula: Snapshots of a Girlhood en la Frontera (1995), Mary Helen Ponce’s Hoyt Street: An Autobiography (1993), and Esmeralda Santiago’s When I Was Puerto Rican (1993) and Almost a Woman (1998). Unlike most representations of Latina girls, which are characterized by cultural inaccuracies, tropes of exoticism, and a tendency to associate the host society with modernity and their girls’ cultures of origin with backwardness and oppression, these texts contribute to reimagining the social differently from what the dominant imagery offers. By illustrating the vexing phenomena the characters have to negotiate on a daily basis (such as racism, sexism, and displacement), these narratives open avenues for a critical exploration of the legacies of colonial modernity. This book, therefore, not only enables an analysis of how the girls’ development is shaped by these structures of power, but also shows how such legacies are reversed as the characters negotiate their identities. It breaks with the longstanding characterization of young people, and especially Latina girls, as voiceless and deprived of agency, showing readers that this youth group also has say in controlling their lifeworlds.

Building on his own translation from the Greek, Hultgren walks readers through Romans verse by verse, illuminating the text with helpful comments, probing into major puzzles, and highlighting the letter's most inspiring features. He also demonstrates the forward-looking, missional character of Paul's epistle -- written, as Hultgren suggests, to introduce Roman Christians to the major themes of Paul's theology and to inspire in them both confidence in the soundness of his teaching and support for his planned missionary efforts in Spain.

In colorful detail, Calvin Lane explores the dynamic intersection between reform movements and everyday Christian practice from ca. 1000 to ca. 1800. Lowering the artificial boundaries between “the Middle Ages,” “the Reformation,” and “the Enlightenment,” Lane brings to life a series of reform programs each of which developed new sensibilities about what it meant to live the Christian life. Along this tour, Lane discusses music, art, pilgrimage, relics, architecture, heresy, martyrdom, patterns of personal prayer, changes in marriage and family life, connections between church bodies and governing authorities, and certainly worship. The thread that he finds running from the Benedictine revival in the eleventh century to the pietistic movements of the eighteenth is a passionate desire to return to a primitive era of Christianity, a time of imagined apostolic authenticity, even purity. In accessible language, he introduces readers to Cistercians and Calvinists, Franciscans and Jesuits, Lutherans and Jansenists, Moravians and Methodists to name but a few of the many reform movements studied in this book. Although Lane highlights their diversity, he argues that each movement rooted its characteristic practice – their spirituality – in an imaginative recovery of the apostolic life.

Few have consoled the church as ably as the fourteenth-century mystic Julian of Norwich. However, her prophetic gifts have received little scholarly attention. Drawing on contemporary homiletical theory and the history of Christian spirituality, Donyelle C. McCray presents Julian as a preacher, examining the apostolic dimensions of Julian’s vocation as an anchoress and highlighting the steps she took to align herself with renowned preachers like Saint Cecelia, Mary Magdalene, and the apostle Paul. Like Paul, Julian saw Jesus’ body as her primary text, placed human weakness at the center of her theology, and used her own confined body as a rhetorical tool. Yet she navigated a web of censorship that threatened to silence her. To voice her convictions, Julian developed a novel approach to authority and exploited the fluidity of the medieval English sermon genre. McCray charts this process, revealing Julian as a central personality in the history of preaching whose best contemporary parallels operate outside the pulpit in august figures like retreat leader Evelyn Underhill, gospel singer Mother Willie Mae Ford Smith, and street preacher Reverend Billy.

Sin in Origen’s Commentary on Romans examines Origen as a critical third century voice seeking to articulate a cogent doctrine of sin, and presents his magisterial Commentary on Romans as a unique window to understanding his mature thought on the subject. It argues that Origen’s teaching on original and volitional sin demonstrates continuity with and divergence from the prevailing theological tradition. It offers a substantial, revisionist account of the thought of one of the most important thinkers in early Christianity and takes up important anthropological and soteriological questions in Origen, as presented in a key, but often neglected text, in Origen’s corpus of biblical commentary.