Peter Iver Kaufman – författare

Historians are usually more intrigued by what was than by what might have been. It is not surprising, then, that a relatively tame Elizabethan puritanism has been deposited in the mainstream of English Protestantism while some radical schemes, or what Peter Kaufman refers to as the "what might have been," are more or less overlooked. Thinking of the Laity features fresh evidence that the advocates of broadly participatory parish regimes publicly confronted their critics. It collects shards of the expectations and regrets that survive in a few petitions, in manuscript records of university controversy, and in the recollections of proponents of lay and local control. Kaufman argues that to assemble these fragments is to find forgotten moments in the Elizabethan polity debates and to recover thinking about the laity that gave "revolutionary force" to late Tudor puritanism.Elizabethan reformers, especially the most "forward," outspoken puritans, accused English Catholics of "expound[ing] ecclesia to be a state opposite unto, and severed from the laitie." Kaufman's study concentrates on the identity and aspirations of these reformers who sought to remedy the "severing" of the church from its people by instituting the extraordinarily controversial solution of broadly participatory parish regimes. Reformers recommended lay involvement in parish elections and in disciplining deliquents. Opponents of the reformers perceived the participatory initiatives as a threat to order and clerical authority, and opposed experiments with laicization, democratization, and local control. By the late 1580s the Puritans had lost their fight, but the debate was both lively and public, and as Kaufman deftly and persuasively reminds us, the roads not taken are still important parts of the historic landscape.Thinking of the Laity explains why proposals for expanding lay prerogatives failed to shape the Elizabethan religious settlement from the 1560s through the 1580s. It also greatly adds to our understanding of the policy debates that are closely associated with the origins of puritanism, presbyterianism, and congregationalism. This book will be essential reading for people interested in the history of early modern England and in the progress of sixteenth-century religious reform.

Historians are usually more intrigued by what was than by what might have been. It is not surprising, then, that a relatively tame Elizabethan puritanism has been deposited in the mainstream of English Protestantism while some radical schemes, or what Peter Kaufman refers to as the "what might have been," are more or less overlooked. Thinking of the Laity features fresh evidence that the advocates of broadly participatory parish regimes publicly confronted their critics. It collects shards of the expectations and regrets that survive in a few petitions, in manuscript records of university controversy, and in the recollections of proponents of lay and local control. Kaufman argues that to assemble these fragments is to find forgotten moments in the Elizabethan polity debates and to recover thinking about the laity that gave "revolutionary force" to late Tudor puritanism.Elizabethan reformers, especially the most "forward," outspoken puritans, accused English Catholics of "expound[ing] ecclesia to be a state opposite unto, and severed from the laitie." Kaufman's study concentrates on the identity and aspirations of these reformers who sought to remedy the "severing" of the church from its people by instituting the extraordinarily controversial solution of broadly participatory parish regimes. Reformers recommended lay involvement in parish elections and in disciplining deliquents. Opponents of the reformers perceived the participatory initiatives as a threat to order and clerical authority, and opposed experiments with laicization, democratization, and local control. By the late 1580s the Puritans had lost their fight, but the debate was both lively and public, and as Kaufman deftly and persuasively reminds us, the roads not taken are still important parts of the historic landscape.Thinking of the Laity explains why proposals for expanding lay prerogatives failed to shape the Elizabethan religious settlement from the 1560s through the 1580s. It also greatly adds to our understanding of the policy debates that are closely associated with the origins of puritanism, presbyterianism, and congregationalism. This book will be essential reading for people interested in the history of early modern England and in the progress of sixteenth-century religious reform.

Christianity took root and grew within a far-flung empire under complicated and widely varying sets of influences. Under these conditions, the problem of establishing doctrinal and institutional coherence and consistency was acute. In this engaging and authoritative book, Peter Kaufman tells a number of stories from the early clerical history of th

This book narrates a number of stories from the early clerical history of the church to illustrate how authority came to be shared among the institutions of church, book, and bishop. It is intended for a wide range of readers, including scholars, students.

This book narrates a number of stories from the early clerical history of the church to illustrate how authority came to be shared among the institutions of church, book, and bishop. It is intended for a wide range of readers, including scholars, students.

Many progressives have found passages in Augustine’s work that suggest he entertained hopes for meaningful political melioration in his time. They also propose that his “political theology” could be an especially valuable resource for “an ethics of democratic citizenship” or for “hopeful citizenship” in our times. Peter Kaufman argues that Augustine’s “political theology” offers a compelling, radical alternative to progressive politics. He chronicles Augustine’s experiments with alternative polities, and pairs Augustine’s criticisms of political culture with those of Giorgio Agamben and Hannah Arendt.This book argues that the perspectives of pilgrims (Augustine), refugees (Agamben), and pariahs (Arendt) are better staging areas than the perspectives and virtues associated with citizenship—and better for activists interested in genuine political innovation rather than renovation. Kaufman revises the political legacy of Augustine, aiming to influence interdisciplinary conversations among scholars of late antiquity and twenty-first century political theorists, ethicists, and practitioners.

Many progressives have found passages in Augustine’s work that suggest he entertained hopes for meaningful political melioration in his time. They also propose that his “political theology” could be an especially valuable resource for “an ethics of democratic citizenship” or for “hopeful citizenship” in our times. Peter Kaufman argues that Augustine’s “political theology” offers a compelling, radical alternative to progressive politics. He chronicles Augustine’s experiments with alternative polities, and pairs Augustine’s criticisms of political culture with those of Giorgio Agamben and Hannah Arendt.This book argues that the perspectives of pilgrims (Augustine), refugees (Agamben), and pariahs (Arendt) are better staging areas than the perspectives and virtues associated with citizenship—and better for activists interested in genuine political innovation rather than renovation. Kaufman revises the political legacy of Augustine, aiming to influence interdisciplinary conversations among scholars of late antiquity and twenty-first century political theorists, ethicists, and practitioners.

Many progressives have found passages in Augustine''s work that suggest he entertained hopes for meaningful political melioration in his time. They also propose that his “political theology” could be an especially valuable resource for “an ethics of democratic citizenship” or for “hopeful citizenship” in our times. Peter Kaufman argues that Augustine''s “political theology” offers a compelling, radical alternative to progressive politics. He chronicles Augustine''s experiments with alternative polities, and pairs Augustine''s criticisms of political culture with those of Giorgio Agamben and Hannah Arendt.This book argues that the perspectives of pilgrims (Augustine), refugees (Agamben), and pariahs (Arendt) are better staging areas than the perspectives and virtues associated with citizenship-and better for activists interested in genuine political innovation rather than renovation. Kaufman revises the political legacy of Augustine, aiming to influence interdisciplinary conversations among scholars of late antiquity and twenty-first century political theorists, ethicists, and practitioners.

Many progressives have found passages in Augustine''s work that suggest he entertained hopes for meaningful political melioration in his time. They also propose that his “political theology” could be an especially valuable resource for “an ethics of democratic citizenship” or for “hopeful citizenship” in our times. Peter Kaufman argues that Augustine''s “political theology” offers a compelling, radical alternative to progressive politics. He chronicles Augustine''s experiments with alternative polities, and pairs Augustine''s criticisms of political culture with those of Giorgio Agamben and Hannah Arendt.This book argues that the perspectives of pilgrims (Augustine), refugees (Agamben), and pariahs (Arendt) are better staging areas than the perspectives and virtues associated with citizenship-and better for activists interested in genuine political innovation rather than renovation. Kaufman revises the political legacy of Augustine, aiming to influence interdisciplinary conversations among scholars of late antiquity and twenty-first century political theorists, ethicists, and practitioners.

Peter Iver Kaufman explores how various Christian leaders throughout history have used forms of "political theology" to merge the romance of conquest and empire with hopes for political and religious redemption. His discussion covers such figures as Constantine, Augustine, Charlemagne, Pope Gregory VII, Dante, Zwingli, Calvin, and Cromwell. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Peter Iver Kaufman explores how various Christian leaders throughout history have used forms of "political theology" to merge the romance of conquest and empire with hopes for political and religious redemption. His discussion covers such figures as Constantine, Augustine, Charlemagne, Pope Gregory VII, Dante, Zwingli, Calvin, and Cromwell. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

This book narrates a number of stories from the early clerical history of the church to illustrate how authority came to be shared among the institutions of church, book, and bishop. It is intended for a wide range of readers, including scholars, students.

Peter Iver Kaufman shows that, although Giorgio Agamben represents Augustine as an admired pioneer of an alternative form of life, he also considers Augustine an obstacle keeping readers from discovering their potential. Kaufman develops a compelling, radical alternative to progressive politics by continuing the line of thought he introduced in On Agamben, Arendt, Christianity, and the Dark Arts of Civilization. Kaufman starts with a comparison of Agamben and Augustine’s projects, both of which challenge reigning concepts of citizenship. He argues that Agamben, troubled by Augustine’s opposition to Donatists and Pelagians, failed to forge links between his own redefinitions of authenticity and “the coming community” and the bishop’s understandings of grace, community, and compassion. On Agamben, Donatism, Pelagianism, and the Missing Links sheds new light on Augustine’s “political theology,” introducing ways it can be used as a resource for alternative polities while supplementing Agamben’s scholarship and scholarship on Agamben.

Peter Iver Kaufman shows that, although Giorgio Agamben represents Augustine as an admired pioneer of an alternative form of life, he also considers Augustine an obstacle keeping readers from discovering their potential. Kaufman develops a compelling, radical alternative to progressive politics by continuing the line of thought he introduced in On Agamben, Arendt, Christianity, and the Dark Arts of Civilization. Kaufman starts with a comparison of Agamben and Augustine’s projects, both of which challenge reigning concepts of citizenship. He argues that Agamben, troubled by Augustine’s opposition to Donatists and Pelagians, failed to forge links between his own redefinitions of authenticity and “the coming community” and the bishop’s understandings of grace, community, and compassion. On Agamben, Donatism, Pelagianism, and the Missing Links sheds new light on Augustine’s “political theology,” introducing ways it can be used as a resource for alternative polities while supplementing Agamben’s scholarship and scholarship on Agamben.

Peter Iver Kaufman shows that, although Giorgio Agamben represents Augustine as an admired pioneer of an alternative form of life, he also considers Augustine an obstacle keeping readers from discovering their potential. Kaufman develops a compelling, radical alternative to progressive politics by continuing the line of thought he introduced in On Agamben, Arendt, Christianity, and the Dark Arts of Civilization. Kaufman starts with a comparison of Agamben and Augustine''s projects, both of which challenge reigning concepts of citizenship. He argues that Agamben, troubled by Augustine''s opposition to Donatists and Pelagians, failed to forge links between his own redefinitions of authenticity and “the coming community” and the bishop''s understandings of grace, community, and compassion. On Agamben, Donatism, Pelagianism, and the Missing Links sheds new light on Augustine''s “political theology,” introducing ways it can be used as a resource for alternative polities while supplementing Agamben''s scholarship and scholarship on Agamben.

Peter Iver Kaufman shows that, although Giorgio Agamben represents Augustine as an admired pioneer of an alternative form of life, he also considers Augustine an obstacle keeping readers from discovering their potential. Kaufman develops a compelling, radical alternative to progressive politics by continuing the line of thought he introduced in On Agamben, Arendt, Christianity, and the Dark Arts of Civilization. Kaufman starts with a comparison of Agamben and Augustine''s projects, both of which challenge reigning concepts of citizenship. He argues that Agamben, troubled by Augustine''s opposition to Donatists and Pelagians, failed to forge links between his own redefinitions of authenticity and “the coming community” and the bishop''s understandings of grace, community, and compassion. On Agamben, Donatism, Pelagianism, and the Missing Links sheds new light on Augustine''s “political theology,” introducing ways it can be used as a resource for alternative polities while supplementing Agamben''s scholarship and scholarship on Agamben.

Hannah Arendt's recurring disenchantment with conventional political discourses, protocols and practices led her to redefine politics and recommend alternative public realms. Her repeated emphases on freedom, plurality (or pluralism), critique, agonistic exchanges, natality (or new beginnings), equality and the virtuosity of citizen-statesmen, contribute to a reimagination of democracy that bears on current crises facing political progressives. Arendt was ambiguous at times, yet invariably discerning, prescient and radical. Her adaptation of the pariah's perspective allowed her to proffer telling analyses of her times and, strangely, of ours.

Hannah Arendt’s recurring disenchantment with conventional political discourses, protocols and practices led her to redefine politics and recommend alternative public realms. Her repeated emphases on freedom, plurality (or pluralism), critique, agonistic exchanges, natality (or new beginnings), equality and the virtuosity of citizen-statesmen, contribute to a reimagination of democracy that bears on current crises facing political progressives. Arendt was ambiguous at times, yet invariably discerning, prescient and radical. Her adaptation of the pariah’s perspective allowed her to proffer telling analyses of her times and, strangely, of ours.

In Augustine''s Leaders, Peter Iver Kaufman works from the premise that appropriations of Augustine endorsing contemporary liberal efforts to mix piety and politics are mistaken--that Augustine was skeptical about the prospects for involving Christianity in meaningful political change. His skepticism raises several questions for historians. What roles did one of the most influential Christian theologians set for religious and political leaders? What expectations did he have for emperors, statesmen, bishops, and pastors? What obstacles did he presume they would face? And what pastoral, polemical, and political challenges shaped Augustine''s expectations--and frustrations? Augustine''s Leaders answers those questions and underscores the leadership its subject provided as he continued to commend humility and compassion in religious and political cultures that seemed to him to reward, above all, celebrity and self-interest.

Late Roman Africa gives us plenty to ponder. Christianity there had been divided between two factions since the early fourth century. By the fifth, militants among the Donatists (or sectarians) struck at their rivals, whose leading spokesman, Augustine, is our principal source. But did he exaggerate the difficulties catholic Christianity faced or wholly fabricate to attract government attention and intervention? For the same purposes, did he invent a resurgence of paganism? Or were there dangers to the safety of his congregations from sectarians and complications caused by polytheists purveying fake news about the history and fate of the empire? Did their seductive fictions threaten the ascendancy of Christianity, which its most prolific prelate would have been irresponsible to overlook? The scholarly consensus now tilts toward the claim that Augustine deployed the rhetoric of security to "wipe out" Donatists and pagan dissent. Some suggest the latter was then extinct. Safety First contends that Augustine''s concerns were well-founded and that his attempts to redirect civic philanthropy, reconcile with sectarian Christians, end idolatry, and draw support for those efforts from the politically influential expressed his interests in security and adapted what his faith considered sound perspectives on sin, the sacraments, sacrilege, and superstition.

Late Roman Africa gives us plenty to ponder. Christianity there had been divided between two factions since the early fourth century. By the fifth, militants among the Donatists (or sectarians) struck at their rivals, whose leading spokesman, Augustine, is our principal source. But did he exaggerate the difficulties catholic Christianity faced or wholly fabricate to attract government attention and intervention? For the same purposes, did he invent a resurgence of paganism? Or were there dangers to the safety of his congregations from sectarians and complications caused by polytheists purveying fake news about the history and fate of the empire? Did their seductive fictions threaten the ascendancy of Christianity, which its most prolific prelate would have been irresponsible to overlook? The scholarly consensus now tilts toward the claim that Augustine deployed the rhetoric of security to "wipe out" Donatists and pagan dissent. Some suggest the latter was then extinct. Safety First contends that Augustine''s concerns were well-founded and that his attempts to redirect civic philanthropy, reconcile with sectarian Christians, end idolatry, and draw support for those efforts from the politically influential expressed his interests in security and adapted what his faith considered sound perspectives on sin, the sacraments, sacrilege, and superstition.