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2 Affirmers and Dissenters irrom the outset, more than a decade before the Waldorf Conference, the New York intellectuals split into two camps. The more idealistic faction, originally led by Dwight Macdonald, conceived of themselves as perpetual dissenters, critics continually in opposition to mainstream culture. The more pragmatic camp, led at first by Sidney Hook, saw no benefit to per- petual opposition and instead hoped to reshape the world through a skep- tically minded affirmation of culture.1 Despite the significant fissure, members of both camps

1 Introduction Dissension among the Dissenters As to the mad dogs who have followed the witless Romanus and the stony Julian we have not a word to say, seeing that, while we talk according to the law in all respects, both in doctrines and in canonical actions, they are absurdly spreading these contrary opinions concerning us. For neither will we for our part by reason of rivalry with those fi lthy men abandon the middle of the royal road and walk upon the rocks on the other side. severus of antioch, letter to sergius, bishop of cyrrhus, and marion, bishop

British Working-Class Education in the Nineteenth Century

Contents Preface xi Acknowledgments xvii 1. The View from the Waldorf 1 2. Affirmers and Dissenters 49 3. Pragmatism and the Repentant Sense of Life 102 4. Mass Culture and the Intellectual 151 5. The New York Group and the New Left 186 6. The View from the Plaza 230 Notes 237 Index 279 Photographs follow page 150.


Acknowledgments ix List of Abbreviations xiii Introduction: Dissension among the Dissenters 1 1. Holy Flesh: Th e Christological Debate 21 2. Body Politics: Rethinking the Body of Christ 44 3. Th e Food of In/corruption: Liturgical Aspects of the Debate 75 4. Th e Body of the Fathers: Textual Tradition and Exegetical Authority 106 Conclusion: Severus Transformed 141 Notes 153 Bibliography 223 Index 241 contents This page intentionally left blank

places both the dissenters and their opponents in the dock. Medieval Catholics were often inclined to liken the orthodox to the wheat of Matthew's parable, which will be gathered into the barn, and the heretics to the tares, which will be delivered to the flames.1 In fact, though both the medieval Catholics and the dissenters claimed to be true Christians, the number of individuals on either side fulfilling Paul's conception of the Christian who has emptied himself out and become Christlike was probably, as in most ages, small. In one sense the dissenters held


, drama, poetry, etc. 3. Antinomianism in literature. 4. Prophecy (Christianity) in literature. 5. Women in literature. 6. Dissenters, Religious, in literature. 7. New England in literature. 8. Puritans in literature. 9. Feminism and literature—New England. I. Title. PS243.L28 1987 8IO'.9'974 86-11214 ISBN 0-520-05598-5 (alk. paper) Printed in the United States of America 1 2 3 4 5 6 7 8 9 To Peter and to Daniel and Emma


0-520-06131-4 (alk. paper) 1. Poland—Politics and government—1980- 2. NSZZ "Solidarnoàé" (Labor organization). 3. Conspiracies—Poland. 4. Dissenters— Poland. I. Moskit, Marcin. II. Wilk, Mariusz. III. Title. DK4442.L6613 1990 3 2 2 ' . 2 ' 0 9 4 3 8 — d c 2 0 89-20213 The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1984 ©

, and few were willing to consider in dispas- sionate terms whether it was actually in the long-term interest of francophone Montrealers. At meetings on March 4 and 11, 1970, the education committee of the National Assembly heard representatives of the MCSC. Six of its seven members now favored unified boards, although they also in- sisted on more confessional and linguistic guarantees than Bill 62 provided.44 The one dissenter was the same member who had been the main force behind the MCSC's previous policy favoring linguistic school boards. He claimed that

Way with the Dissenters at the end of 1702, the chorus of criticism grew. Defoe's real gift, remarked the writer of The Shortest-Way with Whores and Rogues (1703) was "a [matchless] Talent at Personal-Slander- ing." Defoe is an "Incendiary," cried another, and deserves a brutal punishment, the kind given to a "Man that makes it his Practices to stir up Divisions, and sow the seeds of Dissention." The Devil must have inspired him, wrote the author of The Reformer Reformed, while Mary Astell accused him of being a follower of Hobbes. With the appearance of