Questions Women Asked


Book Description

While books about the lives of women in church history are abundant, in this book Simonetta Carr focuses on the important questions they asked—relevant both in the past and today. Throughout church history, women like you (single, married, mothers, and grandmothers, with careers both in and outside their homes) have carefully considered theological issues and asked intelligent and penetrating questions, faithfully seeking the answers in Scripture. You will be encouraged through “Food for Thought” sections at the end of each chapter to consider their questions, raise your own, and discuss them with others. Join your sisters from the church of all ages in taking every thought captive to the obedience of Christ! Table of Contents: 1. Marcella of Rome (ca. 325–410): “How Do I Understand the Scriptures?” 2. Macrina the Younger (ca. 330–379): “Should a Christian Live Separate from the World?” 3. Monica of Tagaste (ca. 331−387): “Will My Son Be Lost?” 4. Dhuoda of Uzès (ca. 800–843): “How Can I Nurture a Distant Son?” 5. Kassia (ca. 810–865): “The Fullness of My Sin Who Can Explore?” 6. Christine de Pizan (1364–1430): “Is Woman a Defect of Creation?” 7. Argula Von Grumbach (1492–1554): “Should We Speak against Injustice?” 8. Elizabeth Aske Bowes (ca. 1505–1572): “How Can I Be Sure I Am Saved?” 9. Renée of France (1510–1575): “Should We Pray for God’s Enemies?” 10. Giulia Gonzaga (1513–1566): “How Can I Find Peace of Conscience?” 11. Olympia Morata (1526–1555): “What Can I Do if My Husband Neglects Me?” 12. Charlotte de Bourbon (1546–1582): “What Should I Consider in a Marriage Proposal?” 13. Charlotte Arbaleste Duplessis-Mornay (1550–1606): “Does God Care about Hairstyles?” 14. Dorothy Leigh (d. 1616): “What Should a Mother Teach Her Sons?” 15. Bathsua Makin (ca. 1600–1675): “Should Women Be Educated?” 16. Anne Bradstreet (1612–1672): “How Do I Know the True God Is the One Described in Scriptures?” 17. Elisabeth of the Palatinate (1618–1680): “Are Mind and Body Separate?” 18. Lucy Hutchinson (1620–1681): “How Can We Trust God’s Providence?” 19. Mary White Rowlandson (ca. 1637–1711): “Why Am I Troubled?” 20. Anne Dutton (ca. 1692–1765): “Can Women Write about Theology?” 21. Kata Bethlen (1700–1759): “Can I Marry a Nonbeliever?” 22. Marie Durand (1711–1776): “Can I Be a Secret Christian?” 23. Anne Steele (1717–1778): “Must I Forever Mourn?” 24. Isabella Marshall Graham (1742–1814): “How Can I Help Neglected Families?” 25. Phillis Wheatley (ca. 1753–1784): “How Can I Not Oppose Tyranny?” 26. Ann Griffiths (1776–1805): “What Have I to Do with Idols?” 27. Betsey Stockton (ca. 1798–1865): “Are These the Beings with Whom I Must Spend the Remainder of My Life?” 28. Lydia Mackenzie Falconer Miller (1812–1876): “Can True Science Disagree with the Bible?” 29. Sarah Miller (d. 1801): “Can Christians Have Disturbing Thoughts?” 30. Anne Ross Cundell Cousin (1824–1906): “Can We Sing in Heaven if Our Loved Ones Are Missing?” 31. Jeanette Li (1899–1968): “Can the Church of Christ Be Destroyed?”
















The Student Guide to Historical Thinking


Book Description

Learning history as only a collection of dates and names prevents us from seeing the true value of the past. The Student Guide to Historical Thinkingreveals the study of history as a mode of thinking with real current-day implications. It begins with a focus on important historical understandings and then presents strategies for fostering fair-minded historical thinking. Students learn to engage with the past in a way that promotes critical thinking about the present and future. As part of the Thinker’s Guide Library, this book advances the mission of the Foundation for Critical Thinking to promote fair-minded critical societies through cultivating essential intellectual abilities and virtues across every field of study across world.













Historical Judgement


Book Description

The historical profession is not noted for examining its own methodologies. Indeed, most historians are averse to historical theory. In "Historical Judgement" Jonathan Gorman's response to this state of affairs is to argue that if we want to characterize a discipline, we need to look to persons who successfully occupy the role of being practitioners of that discipline. So to model historiography we must do so from the views of historians. Gorman begins by showing what it is to model a discipline by using recent philosophy of law and philosophy of science. There are different models at work, whose rivalry and resolution are to be historically understood. With this approach in place he is able to develop the history of historiography and explore the character of historiography as presented by historians. He reveals that historians conform to various norms - that historians now and in the past have agreed and disagreed about the same set of interrelated matters: truth-telling, moral judgement and the synthesis of facts - and it is this internal understanding that we need to recover if we are to arrive at a correct characterization of the discipline of historiography. Demonstrating how the practice of historiography requires choices and therefore the exercise of judgement, Gorman is able to show that in their making of judgements historians enjoy the immense benefit of hindsight. He shows how, in reflecting on their own discipline, historians have typically failed to attend adequately to the history of historiography, neglecting to situate previous historians within their historical contexts, or to pay adequate attention to the fact that present historians, too, are within a context that will change. In addition, Gorman's approach, which emphasizes the power and necessity of choice, and which rests on the pragmatic holistic empiricism of Quine, shows postmodernism not to be the threat that some historians feel it to be, indeed, it is shown to be a radical form of empiricism. Gorman shows how the historical enterprise may be established in our factual and moral understanding in the light of our choices and commitments to a shared world. "Historical Judgement" is an original and important contribution to the philosophy of history. By bringing together the ideas of historians and philosophers, Gorman presents a much more practitioner-focused examination of the discipline of history, one that will, hopefully, encourage historians to think more about the nature of what they do.