“You Got to Have a Heart of Stone to Work Here”: Coaching, Teaching, and “Building Men” at Eastside High by Micah Gilmer Department of Cultural Anthropology Duke University Date:_______________________ Approved: ___________________________ Lee D. Baker, Supervisor ___________________________ John L. Jackson ___________________________ Orin Starn ___________________________ Mark Anthony Neal ___________________________ Karolyn Tyson An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Cultural Anthropology in the Graduate School of Duke University 2009 Copyright by Micah Charles Gilmer 2009

"You Got to Have a Heart of Stone to Work Here": Coaching, Teaching, and "Building Men" at Eastside High

Since The Catholic Historical Review , founded to focus on North American Catholic history, has published few articles on early Christianity, this essay focuses mainly on the book reviews published. Since 1915, there have been major shifts in the historiography of late antiquity and late-ancient Christianity. More recent interest in social and cultural history has strongly influenced the creation of new areas of scholarship.

From Patristics to Late Antiquity at The Catholic Historical Review

The Stoic Origins of Erasmus' Philosophy of Christ

As a Christian humanist, Colet attempted clerical reform partly by means of preaching. Evidence from Colet's ecclesiastical life as dean of St Paul's suggests that his success was limited by the inappropriate expression of his idealistic ecclesiology, which demanded perfection. Although Colet's passion for preaching was shared and admired by humanist colleagues, his sermons received negative reactions from his cathedral clergy, the Bishop of London and Henry VIII.The intellectual basis for Colet's ecclesiology was a combination of Pauline theology and Dionysian spirituality, which created a vision of Church perfection by means of purification and illumination. However, Colet sought a spiritual and moral revival, not a fundamental change to the structure of the Catholic Church. Colet's humanist success was achieved mainly outside the ecclesiastical world.

John Colet, Preaching and Reform at St Paul's Cathedral, 1505-19

Scholarly evaluation of Ambrose's De officiis , preoccupied with tracing the work's philosophical relationship to Cicero's Stoicism, has too often neglected the question of the text's social location and its intended readership. By way of some soundings in the fields of social history and gender studies, a new reading of De officiis may be offered, which sees the text as a set of stage-directions for the leading players in an ecclesial drama which Ambrose is seeking to enact in the theatrical imperium of the late fourth-century West. By simultaneously evoking and subverting core assumptions of the classical characterization of a male Roman elite, Ambrose seeks to impress a watching world, and especially a discerning class of cultural sophisticates, with the spectacle of his church's hierarchy as a new and superior officialdom, whose moral virtues surpass the attainments of their antecedents or competitors in the saeculum . Cicero's paradigm is to be superseded by the superiority of the officia pursued by the leaders of a socially triumphant catholic faith.

Staging the Church?: Theology as Theater

Church, Book, and Bishop: Conflict and Authority in Early Latin Christianity.@@@Authority and the Sacred: Aspects of the Christianisation of the Roman World.

In the autumn of 1495 Desiderius Erasmus began his theological studies in Paris and during the next four years sampled the wares of Scotists lecturing at the University. From the Augustinian monastery at Steyn, where Erasmus pursued his own studies in secular literature under the disapproving eye of his abbot, the University of Paris must have seemed like a bank of resplendent lights drawing the Christian scholar into the company of learned and erudite colleagues. Exposure to scholasticism and to those who came to sharpen their skills in scholarly disputation soon convinced Erasmus that the light had been an ignis fatuus and that the university was no place for a free and eclectic spirit. Erasmus was as unhappy as a graduate student who realizes too late that he has enrolled in the wrong department at the wrong school. He bitterly complained that the schoolmen were sectarian, contentious, and confused; and he deplored the sparing and deleterious accommodations at the College de Montaigu, his place of residence. A small cadre of Parisian humanists who shared Erasmus' predilection for secular literature furnished the young scholar with some diversion, but Erasmus required little prompting to hasten from Paris. When William Blount, Lord Mountjoy, asked Erasmus to accompany him across the Channel to England in 1499, the Dutch scholar could not have been more pleased. By late summer he had made the crossing and had visited London, and by October he was dining in Oxford with Richard Charnock, Prior of St. Mary's College.

Peter Iver Kaufman

Papers

Church, Book, and Bishop: Conflict and Authority in Early Latin Christianity.@@@Authority and the Sacred: Aspects of the Christianisation of the Roman World.

John Colet and Erasmus' Enchiridion