An expert in biblical interpretation explores "interpretive virtue" and examines five ways the Old Testament seeks to shape its readers.

A new way of looking at behavioral expectations for women in early modern England

Reading Scripture is a spiritual practice at the very heart of the Christian faith. But how is it possible to encounter God in reading the words of the Bible? Does reading the Christian Bible require a different approach from how one may read other texts or writings? What is required of the spiritual reader to read well? Seeking to answer such questions, Angela Lou Harvey provides a theological exploration of the idea of "spiritual reading" in the context of the Western church today. Drawing upon insights of theologians such as Karl Barth, Henri de Lubac, and Ellen F. Davis, the author suggests that the particulars of Christian belief profoundly shape the distinctive practice of the spiritual reading of the Bible.

While humility is not especially valued in modern Western culture, Clement argues, it is central to early modern understandings of Christian faith and behavior, and is vital to contemporary concepts of the self. Early modern literary engagements with humility link it to self-knowledge through the practice of right reading. This study complicates modern views of an early modern virtue, and challenges the assumption that agency is always defined by resistance.

There is now a renewed concern for moral psychology among moral philosophers. Moreover, contemporary philosophers interested in virtue, moral responsibility and moral progress regularly refer to Plato and Aristotle, the two founding fathers of ancient ethics. The book contains eleven chapters by distinguished scholars which showcase current research in Greek ethics. Four deal with Plato, focusing on the Protagoras, Euthydemus, Symposium and Republic, and discussing matters of literary presentation alongside the philosophical content. The four chapters on Aristotle address problems such as the doctrine of the mean, the status of rules, equity and the tension between altruism and egoism in Aristotelian eudaimonism. A contrast to classical Greek ethics is presented by two chapters reconstructing Epicurus' views on the emotions and moral responsibility as well as on moral development. The final chapter on personal identity in Empedocles shows that the concern for moral progress is already palpable in Presocratic philosophy.

The history of modern biblical interpretation is checkered with attempts to rethink and resituate readers theologically and ethically. At least two tendencies emerge in these remedial proposals, both of which animate this project: (1) many accounts privilege either divine action (theology) or human, ecclesial response (ethics); (2) few proposals have availed themselves of the potential hermeneutical resources of a more extensive biblical theology. This study offers a theological and ethical account of Christian readers of Scripture--one that brings together these two apparently divergent poles--through the deployment of a biblical theological motif: royal priesthood. The designation of the people of God as a royal priesthood, conditioned and informed by the offices of king and priest, carries with it themes that frame the hermeneutical situation in such a way that accounts well for the integral relation of divine agency and ecclesial response, theology and ethics.

This is a handbook of biographical, historical, mythological and general literary references helpful to students of Chinese literature.