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This volume examines forms of interaction between monastic or mendicant communities and lay people in the high Middle Ages in Britain, France, the Low Countries, and Scandinavia. The nineteen papers explore these issues in geographically and chronologically diverse settings in a way that no English-language collection has yet attempted. It brings together the latest research from established as well as younger historians. The first section, 'Patrons and Benefactors: power, fashion, and mutual expectations', examines lay involvement in foundations, the rights held by patrons, and how they used these powers as well as networks of relationships with broader groups of benefactors. The authors demonstrate how changing fashions shaped the fortunes of particular orders and houses and explore how power relations between different types of patrons and benefactors - royal figures, kinship, and other social groupings - affected the mutual expectations of the various parties. The second section of the volume, entitled 'Lay and Religious: negotiation, influence, and utility', shows how lay people's ideas of the role of religious houses could impact upon their patronage of, and support for, monastic or mendicant institutions. Conversely, religious communities offered multi-faceted benefits - practical, intellectual, or spiritual - for the secular world. The book concludes by focusing on the rapid growth of confraternities, their relation to their urban mendicant and monastic contexts, and how the role and forms of confraternities evolved in the late medieval period.
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Michael Brasch
reviewed Religious and Laity in Western Europe, 1000-1400: Interaction, Negotiation, and Power on July 07, 2013
Religious and Laity in Western Europe, 1000-1400: Interaction, Negotiation, and Power
I didn't get on with this at all. It started with the title and although someone tried to persuade me not to get distracted by it, it is on every page! Choosing a less offensive title, however, wouldn't have made this a better book.
Keller dissects the parable of the prodigal son. He introduces the subject as if he has some new and profound revelation, but actually most of the material has been documented before. The things that were new have, in my opinion, been found as a result of Keller reading far more into the parable than was intended by Jesus. John MacArthur once mentioned that numerous preachers had spent a lot of time considering what various characters in the parables may have been intending/thinking. He points out that none of them were thinking anything because they were fictional! Sometimes, it's best just to take the story at face value. It can be worth looking at the cultural context but going beyond that and seeking hidden meanings can lead to some dubious places.
Keller reintroduces a lot of the material found in Desiring God by John Piper. I didn't rate this book either. He focuses on affections as being triggered by an emotional response to God/Jesus. He makes this an essential part of salvation. He doesn't back this up with Scripture. In fact, I found that a lot of what he said wasn't backed up convincingly with Scripture....He does talk about obedience but fails to mention that we are told in John 14 vs 15 "If you love Me, you will obey My commands." There is nothing in this verse or elsewhere about manipulating emotions or affections.
Someone else commented in their review that Keller is trying to get us to worship God for Who He is. Obviously this should be our goal, but the reviewer pointed out that God encourages us to look for eternal rewards. (Store up treasure in heaven etc) He points out that if the hope of eternal life was removed then it would leave people desperately trying to force themselves to worship God with no expectation of reward. How can any of us be expected to do that especially with fallen hearts....? I think Keller may be setting a lot of people up for disappointment when they can't find the experiences or emotions they have been told to seek...
A pastor I know once said that he thought Keller was a dangerous man. Now, I can see why. He has enough intelligence for his opinions to be adopted and to become mainstream. I will stick to the likes of MacArthur who quote Scripture throughout. He has also written a book on the prodigal son which I highly recommend; A Tale of Two Sons.
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Add Religious and Laity in Western Europe, 1000-1400: Interaction, Negotiation, and Power, This volume examines forms of interaction between monastic or mendicant communities and lay people in the high Middle Ages in Britain, France, the Low Countries, and Scandinavia. The nineteen papers explore these issues in geographically and chronologic, Religious and Laity in Western Europe, 1000-1400: Interaction, Negotiation, and Power to the inventory that you are selling on WonderClubX
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Add Religious and Laity in Western Europe, 1000-1400: Interaction, Negotiation, and Power, This volume examines forms of interaction between monastic or mendicant communities and lay people in the high Middle Ages in Britain, France, the Low Countries, and Scandinavia. The nineteen papers explore these issues in geographically and chronologic, Religious and Laity in Western Europe, 1000-1400: Interaction, Negotiation, and Power to your collection on WonderClub |