Editors' Introduction

The New Evangelization and Canon Law Cardinal Raymond Leo Burke (bio) Introduction First of all, I wish to thank His Grace, Archbishop John J. Myers, for the invitation to give one of the Gerety Lectures during the year of celebration of the 150th Anniversary of the Foundation of Immaculate Conception Seminary of the Archdiocese of Newark. I also thank Monsignor Robert F. Coleman, Rector of the Seminary, with whom I was privileged to share some years of the study of Canon Law in the 1980s, for his assistance in making the arrangements for my presentation and for the warm hospitality of the Seminary. While I am honored to make some modest contribution to the work of the Archbishop Gerety Fund for Ecclesiastical History, I am particularly pleased that my contribution is part of the celebration of the sesquicentennial of Immaculate Conception Seminary. The seminary is the heart of a diocese. As Our Lord Himself made clear, from the very beginning of His public ministry, by His call of the Apostles, the life of the Church depends upon the service of worthy shepherds who act in the person of Our Lord, Head and Shepherd of the flock, in every time and place. The Bishop who gives his first and best attention to the seminary will thereby give a true shepherd's care to all the faithful entrusted to him by Our Lord. My presence with you, this evening, is meant, in a particular way, to express heartfelt [End Page 4] congratulations to the Archdiocese of Newark, whose faithful have so steadfastly and generously supported the work of the Archdiocesan seminary, and to underline the fundamental importance of the continued support of Immaculate Conception Seminary for the life of the Church in the Archdiocese, now and in the future. My presentation responds to the work of the Archbishop Gerety Fund for Ecclesiastical History by addressing the present situation of the Church in a totally secularized culture and the response of the Church to the culture of our time. The response is a new evangelization. After treating the question of the new evangelization, in some depth, especially in the teaching of the Venerable, soon to be Blessed, Pope John Paul II, and of the Servant of God Pope Paul VI and of Pope Benedict XVI, I will give particular attention to the state of the Church's canonical discipline and its irreplaceable role in the work of the new evangelization. While the presentation addresses a number of particular phenomena in the recent history of the Church, it seeks to interpret those phenomena within the perspective of the organic life of the Church, handed down to us, in an unbroken line, from Our Lord's consecration and commissioning of Saint Peter and, with him, of the College of the Apostles. While the question which I am addressing pertains to the life of the universal Church, I trust that its application to the life of the Church in the United States of America will be sufficiently evident, so that I serve faithfully the purpose of the Archbishop Gerety Fund for Ecclesiastical History. The Call to the New Evangelization in the Magisterium of Pope John Paul II The pontificate of Pope John Paul II may be rightly described as a tireless call to recognize the Church's challenge to be faithful to Her divinely-given mission in a totally secularized society and to respond to the challenge by means of a new evangelization. A new evangelization is teaching the faith through preaching, catechesis and all forms of Catholic education; celebrating the faith in the Sacraments and in their extension through prayer and devotion, and living the faith through the practice of the virtues, all as if for the first time, that is, with the engagement and energy of the first disciples and of the first missionaries to our native place. In his Post-Synodal Apostolic Exhortation Christifideles Laici, "On the Vocation and the Mission of the Lay Faithful in the Church and in the [End Page 5] World," the Venerable Pope John Paul II described the contemporary situation of the Church in the world with these words: Whole countries and nations where religion and the...

A Note from the EditorsGhana Studies @20 Carina Ray and Kofi Baku This year marks the twentieth anniversary of the founding of Ghana Studies, the official journal of the Ghana Studies Association. The year 2018 also marks the thirtieth anniversary of the founding of the Ghana Studies Association, which was known at its inception in 1988 as the Akan Studies Council. These two important anniversaries merit reflection on the state of Ghana Studies as a field of study, as an organization, and as a publication. This issue delivers just that and more with an anniversary forum preceded by three stand-alone articles. Isidore Lobnibe's lively interview with Jack Goody turns the ethnographic gaze back onto the renowned Cambridge anthropologist to reflect on his early work in Northern Ghana. In their coauthored article, Raibu Asante and Dan-Bright Dzorgbo probe the ways that trust underpins the role mobile phones play in facilitating market relations among produce traders in Ghana. Rebecca Shumway's article turns to slavery, racism, and political organizing to knit together a picture of the shared legacies bequeathed by the transatlantic slave trade to the Gold Coast and the United States during the mid-nineteenth century. From anthropology and sociology to history, these three articles demonstrate the vitality of Ghana Studies as an interdisciplinary publication. Jean Allman and Ato Quayson, preeminent scholars who have both given incredible visibility to Ghana Studies scholarship as a result of their own intellectual and institutional leadership, open our special anniversary forum with their own broad reflections on the politics of knowledge production that have shaped the associational and scholarly trajectories of Ghana Studies. In a lively conversation between Akosua Adomako Ampofo and Stephan Miescher, the pair reflect on Ghana Studies @20 by discussing some of the achievements and challenges of their tenure as editors of the journal between 2008 and 2013. In what is sure to become a go-to reference piece, Kate Skinner offers a stellar retrospective analysis of scholarship on women and gender in Ghana and the ways that it has intersected with and diverged from broader trends in African Studies and Gender and Women's [End Page 1] Studies. While work on gender has also been prominent in Ghana Studies, "specifically historical" research on gender, as Skinner shows, has not been as well represented in our pages. Her essay is surely a call to historians of women, gender, and sexuality in Ghana to think of Ghana Studies as a home for their research. Our special forum then turns to the thirtieth anniversary of the Ghana Studies Association. Elisa Prosperetti offers a fascinating analysis of the "Ivorian origins" of our predecessor, the Akan Studies Council, and in the process reminds us that our intellectual commitments as an organization were from the very beginning transnational in scope. Past GSA presidents Dennis Laumann and Ben Talton, and current GSA president, Nana Akua Anyidoho, round out our forum with their reflections on the work they have done to grow the GSA's membership, to cultivate a dynamic intellectual community, and to foster enduring interpersonal and institutional relationships among Ghana Studies scholars across the globe. Volume 21's "From the GS Vaults" features Edmund Abaka's pioneering article "'Eating Kola': The Pharmacological and Therapeutic Significance of Kola Nuts" from the journal's 1998 inaugural volume. We thought it especially fitting for this anniversary issue to invite Abaka to reflect on his article twenty years later. His comments are accompanied by those of Abena Dove Osseo-Asare, who thoughtfully reflects on the significance of "Eating Kola" for her own award-winning research. Moving forward, we would like to see these comment pieces become a permanent feature of "From the GS Vaults." Sandra Greene's review of Karen Lauterbach's Christianity, Wealth, and Spiritual Power in Ghana, and Sean Reid's review of Kwame Essien's Brazilian-African Diaspora in Ghana: The Tabom, Slavery, Dissonance of Memory, Identity, and Locating Home bring the volume to a close. Help us to ensure that the next twenty years of Ghana Studies are as intellectually rich and diverse as the first twenty by submitting your work to us. [End Page 2] Carina Ray Associate Professor, Brandeis University Kofi...

Sacrifice as the Key to Understanding the Difference and Relationship Between the Priesthood of the Baptized and of the Ordained Matthew J. Albright (bio) I. Introduction A precise understanding of the common priesthood of the baptized, both in relationship to Jesus Christ and vis-à-vis the ministerial priesthood of the ordained, continues to elude us, as evidenced by the appearance of a modern clericalism and novel attempts at sharing the duties of ordained priest with the laity. The common priesthood and the hierarchical priesthood both descend from divine origin and are rooted in Scripture and Tradition. Yet, in response to the emphasis placed on the common priesthood by the Fathers of the Second Vatican Council—in stark contrast to the historical experience in some places of a heavily cultic priesthood distant from the laity—there has been a frenzy of disparate interpretations. Some of these have stripped both ordained ministry and the universal call to holiness offered to all the baptized of their unique connotations. Rooted in the Old Testament and fulfilled in the life of the Church, the Priesthood of Jesus Christ himself becomes the source of the Christian understanding of priesthood and of the two manifestations of priesthood in the Church. The centrality of the life and ministry of Jesus, particularly his sacrifice on the Cross, is the core of the identity and experience of priesthood. Both in the sacred liturgy and in the life of costly discipleship, the sacrifice of Christ is manifest for the baptized and the ordained. The celebration of Christ’s sacrifice in the Eucharistic liturgy and the living out of the sacrificial dimension of discipleship is the key to understanding the priesthood of the baptized and of the [End Page 310] ordained. Properly understood, both priesthoods mutually support and nourish one another for the complete flourishing of the whole Body of Christ. In liturgy and in life, the disciple is defined by his sharing in the sacrifice of Christ. Pope Francis has been clearly emphasizing the importance of a personal encounter with Jesus as the foundation for all we are and do as a Church. To the members of the Society of Jesus gathered at the Church of the Gesù in Rome for the feast day of Saint Ignatius, Pope Francis delivered a homily using the emblem of the Society—the monogram IHS—to illustrate “the centrality of Christ for each one of us and for the whole Company, the Company that Saint Ignatius wanted to name ‘of Jesus’ to indicate the point of reference.”1 Jesus Christ is the point of reference for the life of the whole Church, for the life of every disciple and, in a particular way, for our understanding of priesthood. The Christian life is an encounter with Christ. Living the common and ministerial priesthoods is possible only when we understand the priesthood of Christ in which both find their origin. Pope St John Paul II spoke to the bishops of the northwest region of the United States on October 9, 1998 about the foundational role of the priesthood for understanding the proper role of the faithful in the sacred liturgy: “The sharing of all the baptized in the one priesthood of Jesus Christ is the key to understanding the Council’s call for ‘full, conscious and active participation’ in the liturgy (Sacrosanctum Concilium, 14).”2 This is true not only for liturgical participation but for the whole Christian life. Our sharing in Christ’s life, in particular his priesthood, defines how we live out the call to discipleship and our own individual vocations. We will see how Jesus builds on the ancient priesthood and leaves behind a new participation in his eternal priesthood that is manifest in the life of the Church. II. Priesthood in the Old Covenant God spoke to his faithful people from ages past through the Patriarchs Abraham, Isaac and Jacob; Moses and the Judges; the [End Page 311] Kings David and Solomon; in various and sundry ways through the prophets. In the Old Testament, “we can distinguish two forms of the reality of the priesthood.”3 First, “the non-specialized exercise of priestly functions” is “carried out by the...

"Ant Queen Aria" Anna Lindemann (bio) "Ant Queen Aria" looks to the ant colony as a means to reflect on gendered roles and social hierarchy. With original lyrics by Emma Komlos-Hrobsky, the aria depicts the transformation of a woman into an ant queen laying eggs. As the sole reproducer for the ant colony, the ant queen has the formidable task of laying twenty thousand to two hundred thousand eggs. Meanwhile, a handful of males appear fleetingly, and a half million sterile female workers— sisters of the queen—find food and tend to the young. The ant colony's division of labor prompts a reflection on gendered divisions of labor in human society and the struggle many women face when balancing family and work. "Ant Queen Aria" is scored for soprano and digital instruments played on keyboard and was composed for virtuosic musicians Lucy Fitz Gibbon and Ryan MacEvoy McCullough. The digital instruments include custom Logic Pro EXS24 Sampler percussion and "prepared piano" timbres, along with distorted Synful Orchestra synthesized sul ponticello strings. "Ant Queen Aria" is from the concert-length art science performance, The Colony, a work of multimedia opera-theater exploring sisterhood and the evolution of communication in both ants and humans. www.thecolony.show [End Page 153] Click for larger view View full resolution Fig 1a. Soprano Lucy Fitz Gibbon performs "Ant Queen Aria" in 2019. Click for larger view View full resolution Fig 1b. Through shadow performance and digital animation, she transforms from a woman into a chimerical ant queen about to lay eggs. Her abdominal segments stretch apart, and her abdomen swells to accommodate the next generation growing within her. [End Page 154] Click for larger view View full resolution [End Page 155] Click for larger view View full resolution [End Page 156] Click for larger view View full resolution [End Page 157] Click for larger view View full resolution [End Page 158] Click for larger view View full resolution [End Page 159] Anna Lindemann anna lindemann calls herself an evo-devo artist. Her work as a composer, animator, and performer explores the emerging field of evolutionary developmental biology (evo-devo). Her evo-devo art, including the opera-theater performances The Colony and Theory of Flight, has been featured internationally at theaters, concert halls, digital art conferences, planetariums, biology conferences, film festivals, and natural history museums. Anna received an MFA in integrated electronic arts from Rensselaer Polytechnic Institute and a BS in ecology and evolutionary biology from Yale. She is an assistant professor in the Digital Media & Design department at the University of Connecticut. www.annalindemann.com. Copyright © 2021 Suzanne G. Cusick

Reviewed by: Female Piety and the Invention of American Puritanism by Bryce Traister Zach Hutchins (bio) Female Piety and the Invention of American Puritanism bryce traister Columbus: Ohio State University Press, 2016 232 pp. As Bryce Traister rightly notes, an increasingly secular academy now relates to American Puritanism primarily from the perspective of disavowal, rejecting the efforts of John Winthrop and his contemporaries to regulate civic and social life according to the dictates of the Bible as bigoted and narrow-minded. In an exceptionally ambitious book, Traister works to renegotiate our relation to Puritanism, arguing that the seeds of American secularism were sown by the same preachers and magistrates now caricatured as ecclesiastical oppressors and that we might recognize the discourse of dissent and liberty characteristic of modern society in both their language and the language of the women who argued with them. To that end, he presents the New England Way "as both a story of profound and controlling American religiosity and an equally American story of religious tolerance and secularism" (20). [End Page 602] But the New England Way of Traister is very much not the brand of American Puritanism served up by prior generations, which looked to the sermons of John Cotton, Thomas Shepard, John Eliot, and other ministers as the best sources on Puritan thought and culture. Instead, Traister reads the records of five events as indicative of the ways in which radical female piety shaped American Puritanism: Anne Hutchinson's trial, the Quaker invasion of the 1650s and 1660s, the Halfway Covenant of 1662, Mary Rowlandson's captivity, and the Salem witch trials. Christian theology has long placed believers in a feminine position, characterizing the church and its members as the bride of Christ, but Traister suggests that New England Puritans adopted a more radically feminized piety than many other Protestant sects and makes the development of this deeply gendered theology, through key moments when women challenged or questioned their ecclesiastical leaders, central to his secularist thesis. In the five episodes he treats, Traister contends that the feminized piety of seventeenth-century New England Puritans "articulated and helped to imagine categories of personhood, cultural politics (including feminism), psychological realism, and even natural rights discourse we characteristically associate with 'modernity,' 'secularism,' and 'Enlightenment.' By reading the feminine back into Puritanism, we will also be reading religion forward into secularism" (11). Three projects—reading these five key events, tracing the evolution of a feminized piety, and searching for the influence of American Puritanism on modern secularism and postsecularism—are interwoven into a single thesis. Brilliant insights are scattered throughout Traister's work, and it should be required reading for those investigating the texts or historical moments he treats as well as those with an interest in the role of gender in early American literature and theology. Among these many fine moments is a close reading of Rowlandson's Narrative centered on a passage in which Rowlandson compares her desire to look back toward her own town of Lancaster with the desire of Lot's wife to look back toward Sodom. This comparison, Traister notes, positions Lancaster (and New England more generally) as a latter-day Sodom, separating Rowlandson's experience of providential punishment from that of the larger society to which she belongs and establishing her spiritual autonomy. Traister concludes, "Her implied criticism of New England establishes the sovereignty of Mary Rowlandson not just as an author-recorder of her own experiences, but [End Page 603] as a person claiming a personal religious experience independent of New England's spiritual discipline" (154). In a text for which Increase Mather supplied the preface and in which "a more intrusive Matherian presence" has long been suspected, Traister's reading is delightfully subversive, empowering readers to hear Rowlandson speaking to and against the ministerial culture with which her Narrative has long been identified (133). This insight and similarly innovative readings throughout his book should meaningfully shape the ways in which we discuss and teach the texts that Traister examines. However, the larger claims that Traister links together in his introduction and conclusion are more provocative than persuasive. Enough evidence is presented that his claims with respect to American Puritanism, female...

Foreword by Henry Warner Borden Introduction by John Kelsay Foundational Issues Historical Roots and Sources of the Just Tradition in Western Culture by James Turner Johnson The Sources of Islamic Conceptions of by Fred M. Donner The Western Moral Tradition on War: Christian Theology and Warfare by John Langan, S.J. The Religious Foundations of War, Peace, and Statecraft in Islam by Richard C. Martin Holy War Appeals and Western Christianity: A Reconsideration of Bainton's Approach by David Little (jihad) in Islamic Religion and Nation-State Ideologies by Bruce Lawrence International Law The International Law of as Related to the Western Just Tradition by William V. O'Brien and Peace in the Islamic Tradition and International Law by Ann Elizabeth Mayer Select Bibliography Index

Reviewed by: Knowledge for Peace: Transitional Justice and the Politics of Knowledge in Theory and Practice ed. by Briony Jones and Ulrike Lühe Claire Wright (bio) Knowledge for Peace: Transitional Justice and the Politics of Knowledge in Theory and Practice (Edward Elgar Press, Briony Jones & Ulrike Lühe eds., 2021). ISBN 978 1 78990 534 2 (ebook, Open Access), 288 pages. As a social scientist working within a broadly qualitative paradigm, I acknowledge that the politics of knowledge and my own positionality have shaped my work and experience. I have carried out in-country and on-line fieldwork in Latin America for the past fifteen years and, during this time, I have been faced with very real dilemmas of my relationship with the “field,” (or, in more human terms, the individuals and societies that I am studying). Such dilemmas include issues of negotiating consent, ownership of voice, and—crucially—the possible impacts of my research, not just on other scholars, but on real-life political processes and relationships. On top of this, I struggle with how to meaningfully overcome my own situation of privilege as a white, female scholar from the Global North and the exigencies of English-speaking academia, which are often incompatible with the dynamics and interests of the Global South. Indeed, knowledge production frequently reproduces colonial relationships and even the most well-intentioned ethics committees and concerns over “due diligence” may actually reproduce power dynamics between the North and the South. In this context, the edited volume Knowledge for Peace. Transitional Justice and the Politics of Knowledge in Theory and Practice1 offers an engaging and timely read for all scholars, who, like me, continue to grapple with these issues. Focusing on the field of Transitional Justice (TJ), and with broad reference to cases from the African continent, Briony Jones (University of Warwick, UK) and Ulrike Lühe (Swisspeace/University of Basel) bring together a truly diverse group of authors (from scholars to practitioners) to discuss the impact of how knowledge is produced—particularly power dynamics and insider/outsider status—on peace-building processes. The interface between theory and practice is the backbone of the book, which opens up a discussion on the high-stakes contexts of mass human rights violations. In recent years, there has been an emerging academic discussion on the (neo)colonial nature of TJ2 and a couple of noteworthy reflections on how scholars from the Global North might usefully carry out fieldwork in such contexts.3 However, few go as far in content or are as original in perspective [End Page 210] as Knowledge for Peace, for reasons I shall outline below. The volume opens with a very helpful introduction in which the two editors (Jones and Lühe) explain the rationale behind the book, namely that “[t]he field of transitional justice is characterized by substantial and difficult debates over what ‘better’ looks like, and we offer our contribution to these debates with this book on the politics of knowledge.”4 Having situated the volume in several debates within TJ scholarship and practice—including “knowledge imperialism”—they turn to discuss the two key themes that run through the chapters, namely: the interlinkages between the processes and politics of knowledge production; and the research-policy-practice nexus. The opening chapter also summarises the contributions of the different authors and explains the way in which the volume is organised: a first part, which offers a series of discussions on the politics of knowledge from a theoretical perspective; a second part, which explores the linkages between knowledge production and agenda-setting; and a third part which focuses on the profiles and expertise of knowledge producers. Rather than summarising the contents of the different chapters that together make up the three sections of the edited volume, here I would like to point to four particularly original and thought-provoking chapters and tease out their contributions for our understanding of the politics of knowledge and its implications for the field of Transitional Justice. The first is Chapter 4 “Producing knowledge on and for transitional justice: reflections on a collaborative research project,” co-authored by Briony Jones, Ulrike Lühe, Gilbert Fokou, Kuyang Harriet Logo, Leben...

Šio straipsnio tikslas – pristatyti naujas gimstamumo teorines prieigas, aiškinančias vaikų susilaukimo, laimės bei lyčių vaidmenų, lyčių (ne)lygybės ir (ne)teisingumo sąsajas, atskleisti šių teorinių prieigų ryšį, aptarti galimybes jas jungti, išryškinant jų perspektyvumą jau išplėtotų teorijų kontekste. Pastarųjų kelių dešimtmečių išsivysčiusių šalių neigiami gimstamumo pokyčiai, pasižymintys gimstamumo mažėjimu ir žemu lygiu, neužtikrinančiu kartų kaitos, nuo XX a. devinto dešimtmečio aiškinti remiantis antrojo demografinio perėjimo (ADP) teorija. Tačiau kai kuriose šalyse jau matomo gimstamumo atsigavimo ADP teorija paaiškinti negali. Kaip atsakas į išplėtotų gimstamumo teorijų trūkumus ir prieštaringus gimstamumo pokyčius šiuo metu plėtojamos dvi naujos, tarpusavyje susijusios teorinės perspektyvos – laimės ir lyčių vaidmenų sąsajos su gimstamumo pokyčiais. Šiuos tris dėmesnis integruojanti analitinė perspektyva papildo R. Lesthaeghe’o ir D. van de Kaa pasiūlytas ADP idėjas. Joje plėtojama bei naujai pritaikoma ir P. McDonaldo pasiūlyta teorinė schema, apimanti kintamas gimstamumo ir lyčių lygybės, lyčių teisingumo sąsajas. Kintamų lyčių vaidmenų modelių ir laimės bei gimstamumo kitimas priklauso nuo platesnio konteksto – darbo ir šeimos vaidmenų derinimo galimybių, susijusių su socialine ir šeimos politika bei darbo rinkos lankstumu, į individą ir šeimą orientuotų institucijų prisitaikymo prie kintamų lyčių vaidmenų. Dėl institucijų neprisitaikymo lyčių vaidmenų modelių kaita, pereinant nuo tradicinio prie egalitarinio lyčių vaidmenų modelio, yra „įstrigusi“ pereinamajame etape, pasireiškiančiame normatyvine sumaištimi, darbo ir šeimos vaidmenų derinimo konfliktu, dėl struktūrinių suvaržymų ribojančiu prokreacinių lūkesčių realizaciją. Pagrindinė dviejų teorijų junginio ir naujas gimstamumo pokyčių aiškinimo galimybes suteikiančios kompleksinės teorinės perspektyvos idėja – žemas gimstamumo ir laimės lygis yra pasikeitusių lyčių vaidmenų preferencijų ir struktūrinių galimybių neatitikimo padarinys, kai institucijos negeba prisitaikyti prie kintamų lyčių vaidmenų.

Editors’ Note Darius Bost, Wanda S. Pillow, and Kimberly M. Jew This issue—consisting of general essays and a special section on “Pandemic Time”—addresses in various ways the politics of knowledge production. From former President Trump’s promotion of “alternative facts” that continue to pose a threat to US democracy to the post-pandemic “misinformation” that has impacted health outcomes, the politics of knowledge production and distortion has become a pressing political matter. Feminist scholars have made significant contributions to the politics of knowledge production in times of crisis, and this issue continues this important work. Angela Towne’s essay, “A Feminist Sexology Perspective on the Multifunctional Clitoris: Dispelling the Sole Purpose Myth,” demonstrates how progressive efforts to celebrate the clitoris’s functional role in sexual pleasure have inadvertently foreclosed its multifunctionality. Meg Perret’s “‘Transgender Frogs Turn Your Son Gay’: Endangered Amphibians, Estrogenic Pollution, and Male Extinction” tracks the scientific rhetoric and attendant moral panic regarding the effects of the herbicide Atrazine on the gender and sex of frogs. While inflammatory rhetoric claiming that the drug “feminizes” frogs may at first appear to reify binary notions of gender and sex, Perret demonstrates how it might also affirm gender and sexual diversity. In “Gender and Race in John Stuart Mill’s The Subjection of Women,” Aurélie Knüfer revisits this canonical philosophical text to argue that Mill uses the comparison of enslaved women and English married women not to draw connections between the causes of racism and sexism, but to dissociate them. Alison Kibler recovers three television shows in the mid-1970s that engage Black feminist issues. Kibler argues that recovering and analyzing these shows broadens our understanding of feminist television activism by privileging Black women’s perspectives. The special section, “Pandemic Time,” continues the issue’s emphasis on the politics of knowledge production by engaging the question, how has the [End Page ix] coronavirus pandemic altered our perceptions of time? The scholars and artists included in this special section draw from feminist, queer, Indigenous, Black diasporic, Latinx, and other epistemologies to challenge universalist conceptions of time. While they acknowledge that the coronavirus pandemic occasioned a monumental shift in how time is experienced, they foreground alternative ways of knowing that might enrich our understanding of what it means to live in pandemic time. In so doing, they expose the forms of marginalization and violence that have occurred through normative logics of time. “Pandemic Time” begins with a critical introduction by Darius Bost, who invited the contributors to participate in this special section. The introduction is followed by the roundtable, “When We’re Coming From: What Would an HIV Doula Do? On Pandemic Time(s).” The What Would an HIV Doula Do? Collective is a group of activists, scholars, and artists who are committed to responding to the ongoing HIV/AIDS pandemic. Approaching HIV/AIDS and COVID-19 from a range of perspectives, the eight members of the collective included here place the categories “pandemic” and “time” in productive tension and provide novel ways to approach the question of how the pandemic has altered our senses of time. We learn from this collective how pandemics move in and out of time; that time is bent, flickering, syndemic. Because global health crises overlap with capitalism’s crises, time-is-money. Though we may be in pandemic time for the long haul, they illustrate how marginalized communities possess historical knowledge of crises through which we might survive and thrive in pandemic time—what one collective member calls palimpsesting. The roundtable is followed by the Somali-Canadian artist Abdi Osman’s series of drawings, Modern Primitive. Osman’s series of color drawings extend the public health practice of social distancing to consider the broader social divisions that have been exacerbated by the pandemic. Osman’s character studies prompt us to reflect on what it means to live together when existing social hierarchies and the discourse that maintain them have forced us apart. The following essays ask, how we come to know what it means to live in pandemic time, and how we convey that knowledge. Will Mosley’s “On the Lateness of Pandemic Time” deploys the Black queer vernacular term “late” as...

Reviewed by: Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century by Vaughn A. Booker Brett Grainger Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century. By Vaughn A. Booker. New York: New York University Press, 2020. 344 pp. $35.00. Scholarly narratives on African American religion have long centered on the Black church and its predecessor, "slave religion" (what Albert Raboteau called the "invisible institution"). In both cases, Protestant influences, themes, and institutional forms have dominated discussion. In recent decades, however, scholarship has widened to encompass non-Protestant and post-Protestant modes of religiosity, including Afro-Catholicism, Black Islam, and Afro-Diasporic traditions. Taken together, these developments have decentered the "Black [End Page 78] church" in American religious history by questioning its monopoly over African American religious and cultural life. Vaughn Booker's new work returns our attention to mainstream denominations and church life, but for a different purpose: to show the ways in which twentieth-century jazz musicians leveraged their celebrity to become "race representatives"—ambassadors of Black respectability to the white world—alongside religious leaders, advancing social and cultural progress for other African Americans and helping to transform the reputation of jazz from the devil's music to high art. Drawing upon a rich archive of popular materials—interviews and articles in the Black and white press, private writings, and a number of other sources—Booker demonstrates how jazz musicians embodied beliefs and practices that both mirrored and diverged from those of the Black church. The book is divided into two parts. Part I, "Representations of Religion and Race," describes how, early on, middle-class Black ministers worked to resist the rising popularity of jazz among their younger congregants. Their efforts failed, but with an ironic result: as the press held up jazz men and women as spokespersons for their race, these same artists came to see themselves as burdened with the responsibility of representation, turning the stage into a kind of pulpit. Booker focuses on three ways in which jazz artists performed religion for the public: through their "irreverent performances of African American religious leadership and expressive acts of worship," their "commitment to black Protestants' social and political activism against Jim Crow," and their "sacralization of 'Africa' in narratives of African American history" (13). If the second theme might come as less of a surprise to readers, the first and third themes are less well documented, and Vaughn presents them in especially striking and memorable ways. In chapter two, which focuses on Cab Calloway, Booker surprises and delights by situating the multitalented singer and bandleader within a long tradition of "religious irreverence." Chapter 4, "Royal Ancestry," moves from irreverence to reverence, showing how the "sacred concerts" of Duke Ellington, among other explicitly religious jazz works, presented an African American history "emerging from, and connected to, a sacred African past that included both biblical scriptures and ancient African civilizations," a story that effectively rendered "the enslaved African experience in the United State … as an extension of that sacred African history" (16). In Part II, "Missions and Legacies," Booker foregrounds the religious thought and practice of two pianists and composers, Duke Ellington and Mary Lou Williams. Booker attends to the ways Ellington struggled to articulate his theological beliefs as he navigated a variety [End Page 79] of religious settings, revealing how his sacred concerts were conceived less as an authentic recapitulation of the Black Protestant traditions of his childhood than an ecumenical religious project directed to an explicitly white liberal Protestant audience. Roman Catholicism receives the most sustained attention in the two chapters devoted to Williams, who Josef Sorett has described as the most famous Afro-Catholic convert of the post-war era, a period that saw a massive increase in African American affiliation with Catholicism. The seventh chapter explores Williams's religious journey to the Catholic faith. Booker ably narrates how Williams's loss of her friend, bebop pioneer Charlie ("Bird") Parker, to a heroin overdose contributed to her decision to convert and how Williams struggled with whether to give up music entirely until a number of friends, including several jazz-loving clergy, convinced her to use...

My name is Nthabiseng Mokoena. I am a Black intersex genderqueer feminist person in South Africa.When you are born as an intersex person you are isolated, lied to, and given the impression that you are the only person like that, and something needs to be done to “fix” you: You need to be “normalized.” We are born into a world that says, “You do not exist, you were not supposed to exist, you cannot exist.” We've been erased from public discourse and from societal existence where children are taught that only males and females exist. This has not always been the case. Intersex people haven't always been invisible in Africa, South Africa, and Southern Africa as a whole.I have met other intersex people with horrible stories that have made me realize that I'm not the only intersex person: there are thousands of us out there. The experiences are so similar, including the violations, violence, prejudice, stigma, and stereotyping, that it's scary at times. You realize how much social systems and structures are actually formed against intersex bodies.To the doctor that told my mother that surgery was necessary when I was an infant, to the doctor that told my parents that I was a mistake at thirteen, to the doctor that told me, while a university student, that I'm a “hermaphrodite” and he's excited that I'm part of his little “project”: I really want to say that here I am right now, still no surgery, still not sick, still healthy, still bouncy, still happy, still awesome. I am full and free. And I am normal. I did not need anybody to tell me what normal is. I am who I am, and who I am is what is best for me. I do not need anybody else to tell me otherwise. I couldn't let somebody else dictate who I am and who I was going to be because what they dictated was not healthy for me. I have the self-love and self-affirmation to say that I am a full intersex person. I am not what the world expected. But I exist. I am beautiful. I am awesome. I am great. And I have no regrets about any decision I have ever made.Edited text from Nthabiseng's words in the award-winning film Reclaiming Intersex while Black Feminist and Genderqueer in South Africa. Directed by Gabrielle Le Roux and Nthabiseng Mokoena, 2016.Nthabiseng Mokoena wrote on their portrait:Intersex; nonbinary, queerTo disrupt; to resist; to dismantle the lies because no body is shameful.This portrait is one of the ten portraits that make up the Proudly African & Transgender exhibition.I am the founder and director of the Support Initiative for People with Atypical Sex Development (SIPD), which is a grassroots nonprofit human rights organization in Uganda. Through community outreach and engagement we provide support for intersex Ugandans. We also provide reliable and objective information on the plight of persons with intersex conditions and gender-nonconforming characteristics in Uganda. Our website is www.sipd.webs.com.SIPD particularly addresses the need for organized medical and psychosocial support, public education, as well as advocacy for human rights protection of intersex children and adults.I am a fervent first-generation advocate for the human rights and dignity of intersex and gender nonbinary people in Uganda and Africa. I have facilitated several national, regional, and international workshops on the rights of intersex and gender-variant people. I also led the Uganda Civil Society Coalition on Human Rights and Constitutional law for the first phase of its existence and was at the forefront of the campaign against the Anti-Homosexuality Bill tabled in Uganda's parliament in October 2009. I testified before the US congress and did extensive advocacy in Uganda, Kenya, the United States, South Africa, and Europe on the human rights implications of the bill and was awarded the Human Rights First Award for this work in 2010.My decision to be an activist has forced me to confront some extremely painful experiences within the LGBT community. I went through a very difficult time and had to take some time off from the public scene and recover.My passion is to see a world where every human being is treated with dignity and without discrimination of any kind.Julius Kaggwa wrote on his portrait: I'm intersex, I'm transsexual, I'm a man, I'm Ugandan and proud of who I am. It has been a difficult journey but one I don't regret taking because I can only be who I am—a unique creation.We exist. With their scalpels, in the civilized places of science, they tried to erase our differences and leave us to dwell in silence and shame. The ones with loving intentions and fear in their puzzled gaze at the sight of our bodies, unintelligible to their minds, gave our bodies up to the white coats. Thus we were not meant to know who we were or who we could have been. But we exist. We are. We are like trees of a future world. We are seeds of hope. We are the flowers and snails from freedom's garden. We are also children of the human species. We dream. We desire. We love. We live.We survived the winter of the last century, and today we open our flower to the possibilities on the horizon. We now weave a language of our own, and we voice our words. We are the stories we rewrite by reaching out to each other.I am an intersex person from Mexico and advocate for the human rights of intersex people. I founded the Vivir y Ser Intersex project (vivirintersex.org), a space for critical thinking on intersex in Spanish. I have a degree in women's studies from UAM Xochimilco, and do research on intersex topics, such as lived experience, medical frameworks, and intersex narratives in the process of subjective and collective meaning making. I am also a writer who believes that words have the power to set us free from the silent prisons of shame, ignorance, and despair.The creative collaboration we are involved in is about shifting power dynamics, unsettling hierarchies, and radically challenging who and what is given value. Intersex people are the authorities on their own lives and the portraits on the preceding pages center them as teachers. While mainstream societies, media, and most governments cling to the patriarchal myth of a world divided neatly into two sexes and two genders that can unfailingly be classified by a person's genitals at birth, the people whose bodies and lives prove the opposite are denied their human rights. Endosex (nonintersex) privilege is just as binding, blinding, and unearned as cisgender, race, and class privilege and just as challenging, uncomfortable, and necessary to face and dismantle.The widespread ignorance about the existence of intersex people costs lives. Intersex activism comes at huge personal cost to activists. My collaborators invest the time and effort in our cocreation because they see it as a potentially useful extension of their work. This is as important to me as working with activists whose intersectional politics strongly resonates with mine and from whom I learn and who reshape my understanding of gender.My work stems from the conviction that we change each other's lives with our stories, and that is why the portrait is accompanied by my collaborator's first-person narrative. The portrait is a vehicle for the story. I don't believe in single-issue activism and find in the complexity of people's stories that the connections between issues are most visible, while the limitations of identity politics (useful as they are) emerge. I work with portraits drawn from life as a mark of respect, a way of honoring and celebrating people who are standing up for social justice, respect, and love. During the portrait process, when the drawing resonates for my collaborator, I invite them to write what they want to say directly onto it. I believe the energy, presence, focus, and shared intention that we put into the work together gives it a particular charge. It's not something I could do alone.I am particularly indebted to the work of Sally Gross, Julius Kaggwa, Nthabiseng Mokoena, Hana Aoi, Adiós Al Futuro, Laura Inter, Tebogo Makwati, Crystal Hendricks, Mauro Cabral, Sean Saifa Wall, Del LaGrace Volcano, Babalwa Mtshawu, Pidge Pagonis, Hans Lindahl, Mani Mitchell, Hida Viloria, and Joshua Sehoole.

Audemus Lugere:The Prophetic Hope of Christian Mourning Paul Clarke O.P. In Search of Lament Despite the last century's resurgence of interest in lament as a vital topic for theological reflection, there remains a troubling ambivalence about its place in the Church's life and theology, one that arguably betrays deeper, more systemic confusions. Notwithstanding efforts to rehabilitate lament, particularly in pastoral and practical theology, Christian mourning continues to be characteristically ambivalent, apologetic, and almost furtive, as if forbidden by faith except in extreme cases of death and loss, when it is permitted, if not endorsed. This raises the possibility that these more pragmatic approaches have overlooked deeper theoretical questions, ambiguities, and issues.1 Additionally, if we lack the conceptual—and theological—resources to explain why Christians can mourn, the joy of the Christian life can begin to ring false, to smack of mere optimism rather than the radical hope of the Gospel. [End Page 739] There is need, then, to develop a robust Christian realism that can explicitly address the lurking theoretical and historical issues and show that hope and anxiety, or joy and sorrow, are not opposed or merely dialectically compatible, but in fact indispensable parts of the Christian life. This article proposes the work of Richard Schenk as a guide toward just such a Christian realism.2 Schenk has devoted significant attention to the theme of mourning, although Anglophone reception of his work has been remarkably sparse to date.3 Themes of his work include the post-conciliar reception of Gaudium et Spes and historical and contemporary debates concerning human finitude, suffering, grace, and hope. In sympathy with Schenk's work, I argue for a Christian retrieval of the prophetic lament as a contribution [End Page 740] toward his call for a differentiated approach to theology, an approach that attends to both gaudium et spes (joy and hope), on the one hand, and luctus et angor (grief and anxiety), on the other.4 My argument will converge with the trajectory of his proposals, reinforcing his conclusions from a scriptural point of departure. Any genuinely Christian theology of mourning should be nourished by its Old Testament roots. The prophetic lament, notably that of Jeremiah, is a fertile source for understanding and deepening Schenk's theology of mourning. Relying on (but also amplifying) Yochanan Muffs's study of prophetic intercession, I argue that lament is actually thoroughly, albeit darkly, hope-filled and that, furthermore, it offers a rich typology that can inform authentic Christian sorrowing. Moreover, in its thematization of truth, providence, suffering, eschatology, sin, and human subjectivity, the prophetic lament has much to offer toward the development of a robust theology of mourning and an expansive Christian realism. Since my goal is to situate a retrieval of the prophetic lament within the context of Schenk's broader project, my argument will begin with a summary of the capital features of his theology of mourning. The next and longest section of the present article will pull together the main threads of my proposal that Jeremiah's lament in chapter 20 is fruitfully read as a form of his intercession, which has a unique coloration by virtue of his prophetic vocation. After a close reading of the lament and an analysis of its inner logic and significance, I will briefly sketch the New Testament's witness to the Chris-tological reconfiguration of the prophetic lament. The concluding section will summarize the convergences between Schenk and this study and offer four theses on their implications for contemporary theology in the Church. Richard Schenk's Theology of Mourning It is at the risk of simplification that I confine myself to summarizing only the main features of Schenk's theology of luctus et angor. The initial [End Page 741] problem, he notes, is that the tradition lacks clear indications of what a genuinely Christian theology of mourning can and should be. The ambivalence of the inherited tradition reveals unresolved and often unremarked tensions in the philosophical and theological views that shape our approach to death and mourning.5 Broadly speaking, Schenk has focused on developing resources within the tradition, particularly in Thomas Aquinas, setting them in dialectical engagement with modern...

Histories of the Library of Congress Jane Aikin (bio) Much has been written about the Library of Congress (LC), but relatively little of it consists of the scholarly historical appraisals that are the primary focus here. The emphasis is on book-length treatments and significant articles; with limited space, it is impossible to even reference the numerous theses, memoirs, articles, guides, pictorial works, and exhibition catalogs as well as most of the descriptions of individual collections and individuals. A great deal of writing about the Library's history has come from the Library itself. One of the most important treasures is the Library of Congress Information Bulletin (1942–); its brief, fact–filled articles are gems recoverable chiefly through patience and indexes. Another publication, the Quarterly Journal of the Library of Congress, which began in 1943 as the Quarterly Journal of Current Acquisitions and ceased publication with the 1983 volume, is likewise valuable for its specialized articles, especially the detailed descriptions of the collections. The first century of the Library's existence (1800–1900) produced nothing in the way of a full-length history. But in July 1900 Herbert Putnam, Librarian of Congress from 1899 to 1939, hired William Dawson Johnston, a former history instructor at Brown University, as the first assistant in the Division of Bibliography. His assignments included editing a series titled Contributions to American Library History. The first volume, History of the Library of Congress, Volume I, 1800–1864, Johnston's own history of the Library, appeared in 1904. He planned three volumes, with the second volume covering 1864 to 1900 and the third the history of other federal libraries.1 The first volume, the only one published, reproduced "all documents of importance which relate to the history of the national library" (some complete, some excerpted), and the product seemed to some critics to be "a collection of documents strung together on a rather thin thread of narrative."2 But Johnston's history also contained, as he noted, "many picturesque incidents, many antiquarian details, many expressions of contemporary opinion, which in the history of another library might be of merely local interest." That detail, together with its [End Page 5] important documentary and tabular materials, assures the History continued prominence as a record of the Library's early years.3 In retrospect, Johnston's decision to end his first volume with 1864 was unfortunate, for it left untold the story of the remarkable ascendance of the Library in the late nineteenth century. Apart from the acquisition of Thomas Jefferson's books in 1815, the years prior to 1864 seemed undistinguished, and the reviewers of Johnston's book took notice. While one praised the book's attention to both political history and biography as well as its exposition of the history of the library and the grounds for its future development, others emphasized the failure to realize the promise of Jefferson's insistence that "there is no subject to which a Member of Congress may not have occasion to refer." They deplored early congressional unwillingness to support the purchase of notable collections, and one even commented that it was surprising that the Library had attained its current stature. Johnston's history also revealed that the Library had been hostage on occasion to partisan politics and sometimes suffered under humdrum administration. By ending the volume with 1864, Johnston could not provide the happy ending that the administrations of Librarians Ainsworth R. Spofford (1864–97), John Russell Young (1897–99), and Putnam gave the Library's first century, and the reviewers seemed to feel in some measure shortchanged.4 By the late 1920s a good number of written, on-the-spot observations of the LC began to appear. The line between memoir and history in this body of work is thin, with many of the texts marked by praise—sometimes hyperbolic—for Putnam's accomplishments. Most notably, on Putnam's thirtieth anniversary as Librarian former LC staff members William Warner Bishop and Andrew Keogh compiled a volume entitled Essays Offered to Herbert Putnam by His Colleagues and Friends on His Thirtieth Anniversary as Librarian of Congress 5 April 1929. In generally brief articles many of Putnam's associates aired their memories...

Reviewed by: Diverse Voices in Modern US Moral Theology by Charles E. Curran Meg Stapleton Smith Diverse Voices in Modern US Moral Theology. Charles E. Curran. Washington, DC: Georgetown University Press, 2018. 266 pp. $34.95. In Diverse Voices in Modern US Moral Theology, Charles Curran brilliantly weaves together the thought of the leading Catholic moral theologians in the twentieth through twenty-first century. Curran selects twelve authors who have shaped the method of Catholic moral theology in the United States. Each chapter is dedicated to a different author (although one chapter is dedicated to the New Wine, New Wineskins movement), and each chapter follows the same general outline. Curran begins by articulating each author's Sitz in Leben (one's "setting in life"), then traces the content of their major works, and proceeds to highlight how their life and thought shifted the current method of moral theology. Curran does not elaborate a critique of these authors, though toward the end of each chapter he raises general criticisms that others have offered. Although the book is not driven by one central thesis, and is rather intended to trace the methodological shifts of U.S. Catholic moral theology, there are a few central themes. The first theme is the [End Page 93] influential role that Vatican II and Humanae Vitae played in U.S. Catholic moral theology. The early chapters on John Ford (1902–1989), Bernard Häring (1912–1998), Joseph Fuchs (1912–2005), Richard McCormick (1922–2000), Germain Grisez (1929–2018), and Romanus Cessario (1944–present) are dedicated particularly to this theme. Each of these writers inherited the pre-Vatican II method of moral theology that was based on the moral manuals. The method of the moral manuals was fundamentally casuistic and thoroughly deontological—focusing on training priests for their role in the confessional to know which acts were sinful and their degree of sinfulness. Vatican II, as well as the writing of Humanae Vitae, "occasioned discussion about the natural law, absolute moral norms, and the teaching authority of the hierarchical magisterium" (85). In the beginning chapters, the reader notices each author engaging with these various topics. Two of the underlying themes that emerge as a result are the role of individual conscience vis-a-vis the magisterium, and what it means to dissent from the official teaching of the Catholic Church. The reader cannot help but notice methodological shifts that move the center of moral theology to the dignity of the human person rather than mere assent to divinely ordained truths, to a rejection of static essentialism in favor of a more nuanced understanding of subjectivity, and to the role of conscience and the sensus fidelium in questioning the authority of the magisterium. The second part of the book begins with the work of Margaret Farley (1935–present), Lisa Sowle Cahill (1948–present), and Ada María Isasi-Díaz (1943–present) who have been the leading feminist voices in U.S. Catholic moral theology. Farley and Cahill, picking up the methodological trajectories of their predecessors, highlight the need for an inductive method where experience is a locus theologicus—a source for moral learning. For Farley and Cahill, the experience of women becomes central. Isasi-Díaz extends this further to the experience of marginalized women in the Latina community, and subsequently places the role of praxis as essential to informing one's theo-ethical insights. [End Page 94] The last three chapters of the book, dedicated to the work of Bryan Massingale, The New Wine, New Wineskins movement, and James Keenan ushers the reader into the future of U.S. Catholic moral theology—a future that seeks to go beyond the post-Vatican II revisionist methods. These three chapters, as well Curran's concluding reflection, raise several provocative questions about the future of U.S. Catholic moral theology. If "Christianity is a white church with a white God that brings about a dual brainwashing, rendering whites unaware of the horrors of racial oppression and black people passive in their role" (204), how ought moral theology change (Massingale)? If we continue to revise old methodology by pouring new wine into old wine skins, will Catholic moral theology be able...

Thinking the Tradition Anew THINKING THE TRADITION ANEW: A NEW READING OF GENESIS 32 AND MAITHEW 26 IN LIGHT OF THE SHOAH. AND DIALOGUE by James F. Moore 13 Christian theology must now be done in the light ~f two basic factors that make all theologies new for us. First, all Christian theologies are postShoah theologies and cannot proceed as if the events ofthe Shoah had not happened or have no impact upon how Christians think even about their basic faith commitments. Second, all Christian theology is dialogical, taking account of a full generation of a new Jewish-Christian dialogue. This second factor is linked to the first as well since even in the solitude of thought of a single Christian thinker, there must always be the image, the presence of Jews in conversation. These two factors become for us. two principal criteria for judging the adequacy of any view. It is for this reason that creative theology has a most appropriate place and role in the work of the Scholars conference. What better way to examine the impact of the two criteria above than to focus on scripture. Not only does scripture play an important role in the shaping of all Christian theology, but scripture is also the center place of . all Christian worship. Thinking about scripture is the linking point between doing theology, even in the academy, and doing theology in the midst of the church's life. Thus, all Christian theology is fundamentally hermeneutical and takes the form of midrashic interpretation, akin to the homiletical task of the preacher or the teacher. Even without the necessity of dialogue and the challenge of the Shoah, Christian theology would be midrashic, re-thinking together, with the intent of speaking to and for Christians. Insofar as we also speak in dialogue, we deign to speak also to and with Jews. To this latter point, I now add the last ingredient of our work together. If all Christian theology is dialogical, then the open interchange of public dialogue is the ideal forum for doing theology. Not only do we 14 SHOFAR Fall 1996 Vol. 15, No. 1 publicly acknowledge the partnership of peoples and thinkers which challenges every effort to drive a wedge between us again inside and outside of Christian communities, but we also make ourselves vulnerable to the surprises of dialogue, the creative flow and spirit of actual interchange . We make evident what we always take for granted, that our theologies are done in dialogue. Such public conversation, long the hallmark of the dialogue, now moves to this appropriate stage-the community of scholars committed together to think about our traditions, our scriptures. There is yet one more feature of this work we pursue today. Given the immediate challenge of the Shoah, all theology moves forward to the relationship between Christian thinking and Christian acting. We cannot afford any longer a gap between our best thinking and actions of the communities we represent. All theology is praxis in this way, not only providing a challenge to moral action and conviction but also giving a foundation for thinking about the connection between thought and act, faith and morality. We cannot do this haphazardly expecting that such links will naturally arise, even though the remarkable insights that have emerged in dialogue do show how even accidental progress can happen in the context of open and earnest conversation. Still, we must proceed with a structure for seeing the link between thought and action, which surely was evident during the Shoah and must be considered as essential in postShoah Christian theology. I have provided just such a model in my book on post-Shoah Christian theology,l but that work is too complex to reproduce here. Besides, that would not be valuable for us now. Still, certain components of that approach will be valuable for my reflections on the texts we have selected. A spectrum of possibilities for action can be discovered by any critical analysis of the role of Christians in and during the Shoah. Four possible responses are potential symbols of present Christian responseindifference , collaboration, resistance, and rescue. Indeed, models for these responses can be easily seen through the narrative figures...