In The Mary Magdalene Tradition, Holly Hearon offers an understanding of the early Church, the role of women in the Church, and the power of narrative to shape community understanding and practice. By examining the rhetorical function of the post-resurrection appearance to Mary Magdalene traditions in early Christian communities, Hearon draws connections between these ancient communities and the life of the Church today. Beginning with a reconstruction of the practice of storytelling in the world of antiquity, Hearon situates the Magdalene narratives in this oral, storytelling environment. Focusing on the fluid nature of storytelling, Hearon explores how the traditions were used to further arguments by storytellers with respect to women's leadership in Christian communities. Particular attention is given to the Gospels of Matthew and John, highlighting the relationship of the Gospel narratives to specific historical circumstances facing the early Church. Chapters are "Storytelling in the World of Antiquity," "Origins of the Post-Resurrection Appearance to Mary Magdalene Tradition," "The Function of the Mary Magdalene Tradition in Oral Storytelling Circles," "Storytelling Strategies in Matthew: The Function of the Mary Magdalene Tradition In Its Literary Context," "The Mary Magdalene Tradition and Matthean Communities: The Function of the Tradition in Response to Historical Circumstances," "Storytelling Strategies in John: The Function of the Mary Magdalene Tradition In Its Literary Context," "The Mary Magdalene Tradition and Johannine Communities: The Function of the Tradition in Response to Historical Circumstances," "Epilogue: A Consideration of Storytelling in Relation To OurUnderstanding of Communities in the Past and the Shaping of Communities for the Future."

Thinking of the text from the Dies frae (S. Matthew, XXV, 40). It is also probable that this other Saint Francis, partly out of admiration for his illustrious compatriot of Assisi and partly from a compelling urge to be superlative in all things, chose the title in opposition to the Franciscans, the Fratres Minori, l who had previously adopted this style taken from Saint Matthew, XXIII, 8. The title "Minim" was confirmed in these words" ... eosque Eremitos Ordinis Minimorum Fratrum Eremitarum F. Francesci de Paula in posterum nuncupari," taken from the Papal Bull, Meritis religiosae vitae, of 26 February, 1493. The earliest reference to the Order in France is in a fragment preserved in the Bibliotheque de l'Arsenal called, La regle et vie de Frere Franfois, pauvre et humble hermite de Paule, laquelle donne a tous ses 2 freres voulant entrer et vivre en son ordre. The dating of this manuscript should be accepted with considerable reserve; it bears a clearly legible "1474," although it seems most unlikely that any reference to an Order occurred before the Bull of 1493 or that any Rule appeared in French before the Founder's visit to Louis XI in 1483. 3 The fame of Francis and his reputation as a "guerisseur" had reached the French court where Louis XI was sick and dying; the King summoned him to the chateau of Le Plessis-Ies-Tours, but it required the intervention of the Pope to make the hermit undertake the journey

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This is the first translation into English in its entirety of Marcel Proust's Pastiches et Mélanges, published by Gaston Gallimard in 1919. The first part, Pastiches, contains nine literary parodies about a fraudster, Henri Lemoine, who claimed to be able to manufacture diamonds. The pastiches are in the manner of Balzac, Flaubert, Sainte-Beuve, Henri de Régnier, Michelet, Émile Faguet, Renan and the Goncourt brothers. The second part, Mélanges, consists of four sections: the destruction of cathedrals in the First World War, the separation of church and state, a drama about madness, and Proust's love of reading. Proust is best known for writing À la recherche du temps perdu (variously translated as Remembrance of Things Past and In Search of Lost Time), widely considered to be the greatest novel of the twentieth century. The Melody beneath the Words is the first translation into English in its entirety of Marcel Proust's Pastiches et Mélanges, published by Gaston Gallimard in 1919. The first part, Pastiches, contains nine literary parodies about a fraudster, Henri Lemoine, who claimed to be able to manufacture diamonds. The pastiches are in the manner of Balzac, Flaubert, Sainte-Beuve, Henri de Régnier, Michelet, Émile Faguet, Renan and the Goncourt brothers. The second part, Mélanges, consists of four sections: the destruction of cathedrals in the First World War, the separation of church and state, a drama about madness, and Proust's love of reading. Proust is best known for writing À la recherche du temps perdu (variously translated as Remembrance of Things Past and In Search of Lost Time), widely considered to be the greatest novel of the twentieth century. The Melody beneath the Words is the first translation into English in its entirety of Marcel Proust's Pastiches et Mélanges, published by Gaston Gallimard in 1919. The first part, Pastiches, contains nine literary parodies about a fraudster, Henri Lemoine, who claimed to be able to manufacture diamonds. The pastiches are in the manner of Balzac, Flaubert, Sainte-Beuve, Henri de Régnier, Michelet, Émile Faguet, Renan and the Goncourt brothers. The second part, Mélanges, consists of four sections: the destruction of cathedrals in the First World War, the separation of church and state, a drama about madness, and Proust's love of reading. Proust is best known for writing À la recherche du temps perdu (variously translated as Remembrance of Things Past and In Search of Lost Time), widely considered to be the greatest novel of the twentieth century.

How can we grasp the complex religious lives of individuals such as Peter, an ordained Protestant minister who has little attachment to any church but centers his highly committed religious practice on peace-and-justice activism? Or Hannah, a devout Jew whose rich spiritual life revolves around her women's spirituality group and the daily practice of meditative dance? Or Laura, who identifies as Catholic but rarely attends Mass, and engages daily in Buddhist-style meditation at her home altar arranged with symbols of Mexican American popular religion? Diverse religious practices such as these have long baffled scholars, whose research often starts with the assumption that individuals commit, or refuse to commit, to an entire institutionally framed package of beliefs and practices. Meredith McGuire points the way forward toward a new way of understanding religion. She argues that scholars must study religion not as it is defined by religious organizations, but as it is actually lived in people's everyday lives. Drawing on her own extensive fieldwork, as well as recent work by others, McGuire explores the many, seemingly mundane, ways that individuals practice their religions and develop their spiritual lives. By examining the many eclectic and creative practices -- of body, mind, emotion, and spirit -- that have been invisible to researchers, she offers a fuller and more nuanced understanding of contemporary religion.

This book is intended for scholars and students of Sociology, Religion, Politics, European Studies, and Philosophy.