Patron Saint And Prophet

The Bohemian preacher and religious reformer Jan Hus has been celebrated as a de facto saint since being burned at the stake as a heretic in 1415. Patron Saint and Prophet analyzes Hus's commemoration from the time of his death until the middle of the following century, tracing the ways in which both his supporters and his most outspoken opponents sought to determine whether he would be remembered as a heretic or saint. Phillip Haberkern examines how specific historical conflicts and exigencies affected the evolution of Hus's memory-within the militant Hussite movement that flourished until the mid-1430s, within the Czech Utraquist church that succeeded it, and among sixteenth-century Lutherans who viewed Hus as a forerunner and even prophet of their reform. Using close readings of written sources such as sermons and church histories, visual media including manuscript illuminations and monumental art, and oral forms of discourse such as vernacular songs and liturgical prayers, this book offers a fascinating account of how changes in media technology complemented the shifting theology of the cult of saints in order to shape early modern commemorative practices. By focusing on the ways in which the invocation of Hus catalyzed religious dissent within two distinct historical contexts, Haberkern compares the role of memory in late medieval Bohemia with the emergence of history as a constitutive religious discourse in the early modern German land. In this way, he also provides a detailed analysis of the ways in which Bohemian and German religious reformers justified their dissent from the Roman Church by invoking the past.

The Bohemian preacher and religious reformer Jan Hus has been celebrated as a de facto saint since being burned at the stake as a heretic in 1415. Patron Saint and Prophet analyzes Hus's commemoration from the time of his death until the middle of the following century, tracing the ways in which both his supporters and his most outspoken opponents sought to determine whether he would be remembered as a heretic or saint. Phillip Haberkern examines how specific historical conflicts and exigencies affected the evolution of Hus's memory-within the militant Hussite movement that flourished until the mid-1430s, within the Czech Utraquist church that succeeded it, and among sixteenth-century Lutherans who viewed Hus as a forerunner and even prophet of their reform. Using close readings of written sources such as sermons and church histories, visual media including manuscript illuminations and monumental art, and oral forms of discourse such as vernacular songs and liturgical prayers, this book offers a fascinating account of how changes in media technology complemented the shifting theology of the cult of saints in order to shape early modern commemorative practices. By focusing on the ways in which the invocation of Hus catalyzed religious dissent within two distinct historical contexts, Haberkern compares the role of memory in late medieval Bohemia with the emergence of history as a constitutive religious discourse in the early modern German land. In this way, he also provides a detailed analysis of the ways in which Bohemian and German religious reformers justified their dissent from the Roman Church by invoking the past.

The Veiled Prophet organization has been a vital institution in St. Louis for more than a century. Founded in March 1878 by a group of prominent St. Louis businessmen, the organization was fashioned after the New Orleans Carnival society the Mystick Krewe of Comus. In The St. Louis Veiled Prophet Celebration, Thomas Spencer explores the social and cultural functions of the organization's annual celebration—the Veiled Prophet parade and ball—and traces the shifts that occurred over the years in its cultural meaning and importance. Although scholars have researched the more pluralistic parades of the eighteenth and early nineteenth centuries, very little has been done to examine the elite-dominated parades of the late nineteenth and twentieth centuries. This study shows how pluralistic parades ceased to exist in St. Louis and why the upper echelon felt it was so important to end them. Spencer shows that the celebration originated as the business elite's response to the St. Louis general strike of 1877. Symbolically gaining control of the streets, the elites presented St. Louis history and American history by tracing the triumphs of great men—men who happened to be the Veiled Prophet members' ancestors. The parade, therefore, was intended to awe the masses toward passivity with its symbolic show of power. The members believed that they were helping to boost St. Louis economically and culturally by enticing visitors from the surrounding communities. They also felt that the parades provided the spectators with advice on morals and social issues and distracted them from less desirable behavior like drinking and carousing. From 1900 to 1965 the celebration continued to include educational and historical elements; thereafter, it began to resemble the commercialized leisure that was increasingly becoming a part of everyday life. The biggest change occurred in the period from 1965 to 1980, when the protests of civil rights groups led many St. Louisans to view the parade and ball as wasteful conspicuous consumption that was often subsidized with taxpayers' money. With membership dropping and the news media giving the organization little notice, it soon began to wither. In response, the leaders of the Veiled Prophet organization decided to have a "VP Fair" over the Fourth of July weekend. The 1990s brought even more changes, and the members began to view the celebration as a way to unite the St. Louis community, with all of its diversity, rather than as a chance to boost the city or teach cultural values. The St. Louis Veiled Prophet Celebration is a valuable addition not only to the cultural history of Missouri and St. Louis but also to recent scholarship on urban culture, city politics, and the history of public celebrations in America.

The book of Amos holds a unique and central place among the canonical prophetic literature and presents a special array of issues for scholarly discussion. This book provides a thorough and balanced overview of the history of scholarship on the book of Amos, two essays that trace the history of scholarship and offer promising lines for further inquiry, a substantial anthology of readings of the multiple ways Amos has been analyzed and appropriated, an extensive and current bibliography, and notes on doctoral dissertations conducted in recent years. The result is a comprehensive compendium of resources for scholarly writing on the book of Amos.

The life and legacy of one of Mohammad’s closest confidants and Islam’s patron saint: Ali ibn Abi Talib Ali ibn Abi Talib is arguably the single most important spiritual and intellectual authority in Islam after prophet Mohammad. Through his teachings and leadership as fourth caliph, Ali nourished Islam. But Muslims are divided on whether he was supposed to be Mohammad’s political successor—and he continues to be a polarizing figure in Islamic history. Hassan Abbas provides a nuanced, compelling portrait of this towering yet divisive figure and the origins of sectarian division within Islam. Abbas reveals how, after Mohammad, Ali assumed the spiritual mantle of Islam to spearhead the movement that the prophet had led. While Ali’s teachings about wisdom, justice, and selflessness continue to be cherished by both Shia and Sunni Muslims, his pluralist ideas have been buried under sectarian agendas and power politics. Today, Abbas argues, Ali’s legacy and message stands against that of ISIS, Al-Qaeda, and Taliban.

Muslim preaching has been central in forming public opinion, building grassroots organizations, and developing leadership cadres for the wider Islamist agenda. Based on in-depth field research in Egypt, Patrick Gaffney focuses on the preacher and the sermon as the single most important medium for propounding the message of Islam. He draws on social history, political commentary, and theological sources to reveal the subtle connections between religious rhetoric and political dissent. Many of the sermons discussed were given during the rise of Islamic fundamentalism, and Gaffney attempts to describe this militant movement and to compare it with official Islam. Finally, Gaffney presents examples of the sermons, so readers can better understand the full range of contemporary Islamic expression.

Based on a thorough examination of buildings, inscriptions, archival documents and hagiographies, this book uncovers the political significance of Bektashi shrines in the Ottoman imperial age. It thus provides a fresh and comprehensive account of the formative process of the Bektashi order, which started out as a network of social groups that took issue with Ottoman imperial policies in the late fifteenth century, was endorsed imperially as part of Bayezid II's (r. 1481-1512) soft power policy, and was kept in check by imperial authorities as the Ottoman approach to the Safavid conflict hardened during the rest of the sixteenth century. This book demonstrates that it was a combination of two collective activities that established the primary parameters of Bektashi culture from the late fifteenth century onwards. One was the writing of Bektashi hagiographies; they linked hitherto distinct social groups (such as wandering dervishes and warriors) with each other through the lives of historical figures who were their patron saints, idols and identity markers (such as the saint Hacı Bektaş and the martyr Seyyid Gazi), while incorporating them into Ottoman history in creative ways. The other one was the architectural remodelling of the saints' shrines. In terms of style, imagery and content, this interrelated literary and architectural output reveals a complicated process of negotiation with the imperial order and its cultural paradigms. Examined in more detail in the book are the shrines of Seyyid Gazi and Hacı Bektaş and associated legends and hagiographies. Though established as independent institutions in medieval Anatolia, they were joined in the emerging Bektashi network under the Ottomans, became its principal centres and underwent radical architectural transformation, mainly under the patronage of raider commanders based in the Balkans. In the process, they thus came to occupy an intermediary socio-political zone between the Ottoman empire and its contestants in the sixteenth century.