Lisa Lassell Hallstrom
- Published in print:
- 2008
- Published Online:
- October 2011
- ISBN:
- 9780195116489
- eISBN:
- 9780199851621
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195116489.003.0002
- Subject:
- Religion, Hinduism
A note is always seen at the beginning of all the spiritual biographies written about Ānandamayī Mā to express how the author apologizes for situations wherein the reader may arrive at ...
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A note is always seen at the beginning of all the spiritual biographies written about Ānandamayī Mā to express how the author apologizes for situations wherein the reader may arrive at misunderstandings about Mā's life. The authors of such biographies feel that it is their responsibility to share information regarding Mā and her life so that the readers may come to realize Mā's greatness and even experience bliss. Thoroughly analysing the life story of Ānandamayī Mā provides the opportunity to examine the sacred biography of someone who lived in a relatively contemporary setting. This chapter looks into the different parts of Mā's life as told by her devotees, in order to demonstrate how Mā interacted with her devotees and how this impacted the devotees' lives.Less
A note is always seen at the beginning of all the spiritual biographies written about Ānandamayī Mā to express how the author apologizes for situations wherein the reader may arrive at misunderstandings about Mā's life. The authors of such biographies feel that it is their responsibility to share information regarding Mā and her life so that the readers may come to realize Mā's greatness and even experience bliss. Thoroughly analysing the life story of Ānandamayī Mā provides the opportunity to examine the sacred biography of someone who lived in a relatively contemporary setting. This chapter looks into the different parts of Mā's life as told by her devotees, in order to demonstrate how Mā interacted with her devotees and how this impacted the devotees' lives.
N. H. Keeble
- Published in print:
- 2010
- Published Online:
- January 2012
- ISBN:
- 9780197264706
- eISBN:
- 9780191734557
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197264706.003.0006
- Subject:
- Literature, Milton Studies
This chapter discusses Milton's Christian temper. It is believed Milton did not belong to any worshipping Christian community. No existing records ecist to attest that he attended Christian service, ...
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This chapter discusses Milton's Christian temper. It is believed Milton did not belong to any worshipping Christian community. No existing records ecist to attest that he attended Christian service, or associated with a specific parish, or joined congregations. In an age of great divines, pastors, and preachers, Milton acknowledged no indebtedness to any man's ministerial support or guidance. The practice of his Christianity was non-congregational, domestic, and private. Milton's external Christian observance and inner spiritual life were both invisible. He never offered anything approaching a conversion narrative. When Milton approached matters of personal belief, it is intellectually and not experientially. In his Miltonic equivalent of a spiritual biography, the De Doctrina Christiana, he asserted that his search for truth was from his own original systematic exposition of the Christina doctrine. In his The Reason of Church-Government, Milton illustrates his own religious life by illustrating the coercive authority of the Episcopal Church and his conscientious refusal to submit to it. His anticlerical stance and his firm belief in the free debate and liberty to religion encouraged him to write prose and poems of unwavering intolerance of Roman Catholicism. Milton's Christian vision is neither congregation nor a remnant but that of just one man, who is reliant on his own intellectual and spiritual resource, and who, regardless of popular opinion, walked with integrity. Among Milton's critical and anticlerical works are Paradise Lost, The Reason of Church-Government, and Samson Agonistes.Less
This chapter discusses Milton's Christian temper. It is believed Milton did not belong to any worshipping Christian community. No existing records ecist to attest that he attended Christian service, or associated with a specific parish, or joined congregations. In an age of great divines, pastors, and preachers, Milton acknowledged no indebtedness to any man's ministerial support or guidance. The practice of his Christianity was non-congregational, domestic, and private. Milton's external Christian observance and inner spiritual life were both invisible. He never offered anything approaching a conversion narrative. When Milton approached matters of personal belief, it is intellectually and not experientially. In his Miltonic equivalent of a spiritual biography, the De Doctrina Christiana, he asserted that his search for truth was from his own original systematic exposition of the Christina doctrine. In his The Reason of Church-Government, Milton illustrates his own religious life by illustrating the coercive authority of the Episcopal Church and his conscientious refusal to submit to it. His anticlerical stance and his firm belief in the free debate and liberty to religion encouraged him to write prose and poems of unwavering intolerance of Roman Catholicism. Milton's Christian vision is neither congregation nor a remnant but that of just one man, who is reliant on his own intellectual and spiritual resource, and who, regardless of popular opinion, walked with integrity. Among Milton's critical and anticlerical works are Paradise Lost, The Reason of Church-Government, and Samson Agonistes.
Elesha J. Coffman
- Published in print:
- 2021
- Published Online:
- December 2020
- ISBN:
- 9780198834939
- eISBN:
- 9780191872815
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198834939.001.0001
- Subject:
- Religion, Religious Studies
For 50 years, Margaret Mead told Americans how cultures worked, and Americans listened. While serving as a curator at the American Museum of Natural History and as a professor of anthropology at ...
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For 50 years, Margaret Mead told Americans how cultures worked, and Americans listened. While serving as a curator at the American Museum of Natural History and as a professor of anthropology at Columbia University, she published dozens of books and hundreds of articles, scholarly and popular, on topics ranging from adolescence to atomic energy, Polynesian kinship networks to kindergarten, national morale to marijuana. At her death in 1978, she was the most famous anthropologist in the world and one of the best-known women in America. She had amply achieved her goal, as she described it to an interviewer in 1975, “To have lived long enough to be of some use.” As befits her prominence, Mead has had many biographers, but there is a curious hole at the center of these accounts: Mead’s faith. Margaret Mead: A Twentieth-Century Faith introduces a side of its famous subject that few people know. It re-narrates her life and reinterprets her work, highlighting religious concerns. Following Mead’s lead, it ranges across areas that are often kept academically distinct: anthropology, gender studies, intellectual history, church history, and theology. It is a portrait of a mind at work, pursuing a unique vision of the good of the world.Less
For 50 years, Margaret Mead told Americans how cultures worked, and Americans listened. While serving as a curator at the American Museum of Natural History and as a professor of anthropology at Columbia University, she published dozens of books and hundreds of articles, scholarly and popular, on topics ranging from adolescence to atomic energy, Polynesian kinship networks to kindergarten, national morale to marijuana. At her death in 1978, she was the most famous anthropologist in the world and one of the best-known women in America. She had amply achieved her goal, as she described it to an interviewer in 1975, “To have lived long enough to be of some use.” As befits her prominence, Mead has had many biographers, but there is a curious hole at the center of these accounts: Mead’s faith. Margaret Mead: A Twentieth-Century Faith introduces a side of its famous subject that few people know. It re-narrates her life and reinterprets her work, highlighting religious concerns. Following Mead’s lead, it ranges across areas that are often kept academically distinct: anthropology, gender studies, intellectual history, church history, and theology. It is a portrait of a mind at work, pursuing a unique vision of the good of the world.
