Between Babel and Beast
(America and Empires in Biblical Perspective)

The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church
Caleb Dalechamp wrote in his delightfully titled 1632 book, Christian Hospitalitie Handled Common-Place-Wise that “Hospitalitie falsely so called is the keeping of a good table, at which seldome or never any other are entertained then kynsfolk, friends and able neighbours. . . . This is no hospitalitie, though it be commonly graced with that title, but it is good fellowship or some such like thing.” Felicity Heal, who quotes this passage in a 1984 article in Past & Present, argues that Dalechamp’s vision of hospitality was an axiom of sixteenth-century writing on the subject. WilliamVaughan claimed hospitality was not “in glutonous diversities, but rather in one kind of meat, in clothing the naked and giving alms unto the poor.” It was considered a “vulgar error” to identify the specifically Christian practice of hospitality with hosting parties with friends. Still, class intervened. Heal says, “it was usually acknowledged that degree would be maintained by the careful separation of the social location in which hospitality was offered: the great chamber for men of influence, the hall for those of lesser worship who had some specific claim on the head of the household, the gatehouse for the needy.”
posted by Peter J. Leithart on Tuesday, July 3, 2012 at 3:08 pm
Permission is given to use material on this site, provided the source is cited, blog entries are republished in full, and the author is notified in advance.