This book tells the fascinating story of Robert of Arbrissel (ca. 1045-1116). Robert was a parish priest, longtime student, reformer, hermit, wandering preacher, and, most famously, founder of the abbey of Fontevraud. There men and women joined together in a monastic life organized so that women ruled men and men served women, according to the founder's plan. As Jacques Dalarun shows in this biography, however, Fontevraud was for Robert only one stopping point in a restless and lifelong journey in search of salvation that took place in roads, forests, towns, and monasteries across France. Hard as the travel was, the spiritual search was more agonizing still. Consumed with a sense of his own sinfulness, sexual and otherwise, Robert lived out penance however he could. The many women who gathered in his wake became partners in his religious quest, and his frequent contact with them was, paradoxically, a centerpiece of his penitential regime. At Fontevraud, he encouraged others to adopt the practice of intense contact with and indeed subservience to women. This reversal of the standard gender hierarchy in the midst of the ongoing battle with sexual temptation has baffled and even enraged observers during Robert's lifetime and ever since. Vividly narrating the course of Robert's life and his relationships with others along the way, the author hews closely to medieval sources, in particular two letters to Robert critical of his nonconformity and his relations with women, along with two admiring accounts written within a few years of his death. This translation by Bruce L. Venarde preserves the novelistic character of the original while updating and augmenting it with full notes, a bibliography, and an introduction both to the book and to scholarly interpretations of Robert in the past two decades. A new preface by Jacques Dalarun completes the reworking of the first full-length biography of Robert of Arbrissel available in English.

In the uniquely urban atmosphere of the twelth and thirteenth centuries in Northern Italy, the conflict between the evolving commercially-based society and anti-commercial religious dogma created a need among the laity for new spiritual responses with which to justify their changing experience. The Humiliati represent one such lay group who chose to disown all worldly goods but remain within their community and work towards its social and moral improvement.
Very few works have dealt singularly with the Humiliati, and none have delved specifically into the role of women in the movement. This book examines the contribution of women to the Humiliati movement, providing original archival evidence which indicates that women dominated the groups' membership. These findings have implications for both women's spirituality and women's work, correcting the received opinion that the patriarchical nature of Italian society and of the Church limited the institutional options available to women. It also suggests that women found innovative ways to participate in the increasingly restrictive textile industry of the region. This work provides a glimpse at the novel ways in which in medieval Italy women were able to satisfy their spiritual and economic needs within the confines of a male dominated Church and society.

A comprehensive examination of the enigma of the Templars and their lost treasure based on original source documents.
- Considers the possibility that the medieval castle of Gisors hides the Templar treasure.
- Examines all the evidence for a secret order within the Templars, whose heretical ideology brought down the wrath of King Philip of France.
When French King Philip the Fair ordered the arrest of the Knights Templars and the confiscation of their property in 1307, the Templars were one of the most powerful forces in Europe, answerable only to the Pope. It was also one of the richest, despite its knights' vow of poverty. Yet not a penny of their immense treasure was ever found. The hunt for this lost treasure has centered on a number of locations, among which is the medieval city of Gisors, a site on the Normandy and French border that is honeycombed with complex underground passageways and chambers. Mysteriously, all attempts to discover what may be concealed in these subterranean corridors are rigorously discouraged by contemporary authorities.
The enigma of the treasure is but one of the many unsolved mysteries concerning this order that continues to haunt our imaginations. Who were these "poor knights of Christ" who made denial of Jesus a requirement of acceptance into the order? What were their true purposes and what was the nature of their secret that drew the wrath of the king of France down on their heads? Was there really a treasure and, if so, what was it--material wealth or something more powerful, such as the Holy Grail or the secret to the philosopher's stone? Was there a secret order within the order that authorized the heretical practices for which they were condemned? In a search for answers to these and other questions, Celtic and medieval scholar Jean Markale goes back to original source documents in an attempt to clear away the baseless assumptions that have sprung up about the Templars and to shine new light on their activities.

In this unprecedented introduction to Byzantine monasticism, based on the Conway Lectures she delivered at the University of Notre Dame in 2014, Alice-Mary Talbot surveys the various forms of monastic life in the Byzantine Empire between the ninth and fifteenth centuries. It includes chapters on male monastic communities (mostly cenobitic, but some idiorrhythmic in late Byzantium), nuns and nunneries, hermits and holy mountains, and a final chapter on alternative forms of monasticism, including recluses, stylites, wandering monks, holy fools, nuns disguised as monks, and unaffiliated monks and nuns. This original monograph does not attempt to be a history of Byzantine monasticism but rather emphasizes the multiplicity of ways in which Byzantine men and women could devote their lives to service to God, with an emphasis on the tension between the two basic modes of monastic life, cenobitic and eremitic. It stresses the individual character of each Byzantine monastic community in contrast to the monastic orders of the Western medieval world, and yet at the same time demonstrates that there were more connections between certain groups of monasteries than previously realized. The most original sections include an in-depth analysis of the challenges facing hermits in the wilderness, and special attention to enclosed monks (recluses) and urban monks and nuns who lived independently outside of monastic complexes. Throughout, Talbot highlights some of the distinctions between the monastic life of men and women, and makes comparisons of Byzantine monasticism with its Western medieval counterpart.

Ana de San Bartolome (1549-1626), a contemporary and close associate of St. Teresa of Avila, typifies the curious blend of religious activism and spiritual forcefulness that characterized the first generation of Discalced, or reformed Carmelites. Known for their austerity and ethics, their convents quickly spread throughout Spain and, under Ana's guidance, also to France and the Low Countries. Constantly embroiled in disputes with her male superiors, Ana quickly became the most vocal and visible of these mystical women and the most fearless of the guardians of the Carmelite Constitution, especially after Teresa's death.Her autobiography, clearly inseparable from her religious vocation, expresses the tensions and conflicts that often accompanied the lives of women whose relationship to the divine endowed them with an authority at odds with the temporary powers of church and state. Translated into English for the first time since 1916, Ana's writings give modern readers fascinating insights into the nature of monastic life during the highly charged religious and political climate of late-sixteenth- and early-seventeenth-century Spain.

Spanning two thousand years of Christian religious women's quest for spiritual and vocational fulfillment, Sisters in Arms is the first definitive history of Catholic nuns in the Western world. Unfolding century by century, this epic drama encompasses every period from the dawn of Christianity to the present. History has until recently minimized the role of nuns over the centuries. In this volume, their rich lives, their work, and their importance to the Church are finally acknowledged. Jo Ann Kay McNamara introduces us to women scholars, mystics, artists, political activists, healers, and teachers--individuals whose religious vocation enabled them to pursue goals beyond traditional gender roles. They range from Thecla, the legendary companion of Paul, who baptized herself in preparation for facing the lions in the Roman arena, to Hildegard of Bingen, whose visions unlocked her extraordinary talents for music, medicine, and moral teaching in the twelfth century. They also include Sister Mary Theresa Kane, who stood before the pope--and an American television audience-in 1979 and urged him to consider the ordination of women. By entering the convent, McNamara shows, nuns gained a community that allowed them to evolve spiritually, intellectually, and emotionally; but the convent was never a perfect refuge. Women's struggles continued against the male church hierarchy, the broader lay community, and the larger cultural and historical forces of change. The history of nuns is an important part of the larger story of western women whose gender provoked resistance to their claims to autonomy and power. As we enter the third millennium, this groundbreaking work pays fitting tribute to the sisters who have labored with prayer and service for two thousand years, who have struggled to achieve greater recognition and authority, and who have forged opportunities for all women while holding true to the teachings of the Gospel.

In the course of their investigations into Leonardo da Vinci and the Turin Shroud, Lynn Picknett and Clive Prince found clues in the work of the great Renaissance artist that pointed to the existence of a secret underground religion. More clues were found in a twentieth-century London church. These were the beginnings of a quest through time and space that led the authors into the mysterious world of secret societies and such bodies as the Freemasons, the Knights Templar and the Cathars and finally back to the ideas and beliefs of the first century AD and a devastating new view of the real character and motives of the founder of Christianity and the roles of John the Baptist and Mary Magdalene. They reveal nothing less than a secret history, preserved through the centuries but encoded in works of art and even in the great Gothic cathedrals, whose revelation could shake the foundations of the Chruch.

"Caner draws together traditions, episodes, and groups from across the geographical expanse of the Roman Empire (the Syrian Orient, North Africa, Constantinople), to present the wandering monk as a figure around whom the ecclesiastical battle for authority fought between bishops and ascetics took on acute articulations. By focusing on religious practices rather than doctrinal teachings, Caner is able to weave together hitherto separate discussions to reveal a larger pattern of profound change in late antique Christian culture, as different models of monasticism competed for economic and political power in urban centers. This is very important work. It makes major contributions to our understanding of early Christian asceticism, the emergence of monasticism as an institution within church and society, and church-state relations in the later Roman Empire."--Susan Ashbrook Harvey, author of Asceticism and Society in Crisis: John of Ephesus and the "Lives of the Eastern Saints.

"Caner has cut through to the heart of central issues in the study of early Christian asceticism: social stability, economic self-sufficiency, and the reliability of the sources at our disposal. Those who were apparently unstable and dependent, the wanderers and beggars of his title, occupy the foreground of his account; but his chief argument is that they have to be placed in a broader social and historical context that softens the edges of their idiosyncrasy, and that we have to be careful not to take at face value the exaggerated categories of mutually belligerent parties in the church. . . . The second half of the work begins by tackling the "Messalian" movement--asking whether it is appropriate to talk of a"movement" in so distinctive a way. The supposedly typical "Messalian" inclination--an inclination to dramatic indigence in the service of continuous prayer--seems less sui generis, when placed alongside more moderate forms of ascetic dedication. We are warned, therefore, not to accept too readily the paradigms of heresy-hunters like Epiphanius. Caner's account marks an important step forward in our understanding of such patterns of ascetic behavior. Caner also ventures upon an equally fresh and welcome investigation of what lay behind the contentious attitudes of John Chrysostom and Nilus of Ancyra, and then--perhaps even more exciting--explains how the whole study transforms our understanding of the maelstrom of politics that impinged upon religious debate between the Councils of Ephesus and Chalcedon. We are thus brought to realize how eagerly and disruptively ascetic rivals struggled to attract and retain the patronage of the Christian elite, even to the imperial level."--Philip Rousseau, author of "Pachomius: The Making of a Community in Fourth-Century Egypt, and "Basil of Caesarea

Seeking insight from the real-life development of the earliest expressions of emerging church from their birth, through times of adolescent angst and into the reality of adulthood, this book offers a unique insight into the long-term sustainability of fresh expressions. Presenting the lived practice of the church in mission through a longitudinal lens, and eschewing the rose-tinted approach, it considers the reality of emerging churches - their birth and death, their creativity and conflict, their dreams and despair. A picture of a church that is neither gathered and parish nor independent and networked emerges as the biographies of mission are brought into dialogue with a very ancient expression of mission, the birth of Philippians as a first expression of church in Europe..

The Handbook takes as its subject the complex phenomenon of Christian monasticism. It addresses, for the first time in one volume, the multiple strands of Christian monastic practice. Forty-four essays consider historical and thematic aspects of the Catholic, Eastern Orthodox, Oriental Orthodox, Protestant, and Anglican traditions, as well as contemporary 'new monasticism'. The essays in the book span a period of nearly two thousand years-from late ancient times, through the medieval and early modern eras, on to the present day. Taken together, they offer, not a narrative survey, but rather a map of the vast terrain. The intention of the Handbook is to provide a balance of some essential historical coverage with a representative sample of current thinking on monasticism. It presents the work of both academic and monastic authors, and the essays are best understood as a series of loosely-linked episodes, forming a long chain of enquiry, and allowing for various points of view. The authors are a diverse and international group, who bring a wide range of critical perspectives to bear on pertinent themes and issues. They indicate developing trends in their areas of specialisation. The individual contributions, and the volume as a whole, set out an agenda for the future direction of monastic studies. In today's world, where there is increasing interest in all world monasticisms, where scholars are adopting more capacious, global approaches to their investigations, and where monks and nuns are casting a fresh eye on their ancient traditions, this publication is especially timely.

One day in 1917, while cooking dinner at home in Manhattan, Margaret Reilly (1884-1937) felt a sharp pain over her heart and claimed to see a crucifix emerging in blood on her skin. Four years later, Reilly entered the convent of the Sisters of the Good Shepherd in Peekskill, New York, where, known as Sister Mary of the Crown of Thorns, she spent most of her life gravely ill and possibly exhibiting Christ's wounds. In this portrait of Sister Thorn, Paula M. Kane scrutinizes the responses to this American stigmatic's experiences and illustrates the surprising presence of mystical phenomena in twentieth-century American Catholicism. Drawing on accounts by clerical authorities, ordinary Catholics, doctors, and journalists - as well as on medicine, anthropology, and gender studies - Kane explores American Catholic mysticism, setting it in the context of life after World War I and showing the war's impact on American Christianity. Sister Thorn's life, she reveals, marks the beginning of a transition among Catholics from a devotional, Old World piety to a newly confident role in American society.

Around the turn of the first millennium AD, there emerged in the former Carolingian Empire a generation of abbots that came to be remembered as one of the most influential in the history of Western monasticism. In this book Steven Vanderputten reevaluates the historical significance of this generation of monastic leaders through an in-depth study of one of its most prominent figures, Richard of Saint-Vanne. During his lifetime, Richard (d. 1046) served as abbot of numerous monasteries, which gained him a reputation as a highly successful administrator and reformer of monastic discipline. As Vanderputten shows, however, a more complex view of Richard's career, spirituality, and motivations enables us to better evaluate his achievements as church leader and reformer.Vanderputten analyzes various accounts of Richard's life, contemporary sources that are revealing of his worldview and self-conception, and the evidence relating to his actions as a monastic reformer and as a promoter of conversion. Richard himself conceived of his life as an evolving commentary on a wide range of issues relating to individual spirituality, monastic discipline, and religious leadership. This commentary, which combined highly conservative and revolutionary elements, reached far beyond the walls of the monastery and concerned many of the issues that would divide the church and its subjects in the later eleventh century.

In "Keeping the Faith, Jennifer jean Wynot presents a clear and concise history of the trials and evolution of Russian Orthodox monasteries and convents and the important roles they have played in Russian culture, both spiritually and politically, from the abortive reforms of 1905 to the Stalinist purges of the 1930s. She shows how, throughout the Soviet period, Orthodox monks and nuns continued to provide spiritual strength to the people, in spite of severe persecution, and despite the ambivalent relationship the Russian state has had toward the . Russian church since the reign of Ivan the Terrible. Focusing her study on two provinces, Smolensk and Moscow, Wynot describes the Soviet oppression and the clandestine struggles of the monks and nuns to uphold the traditions of monasticism and Orthodoxy. Their success against heavy odds enabled them to provide a counterculture to the Soviet regime. Indeed, of all the pre- 1917 institutions, the Orthodox Church proved the most resilient. Why and how it managed to persevere despite the enormous hostility against it is a topic that continues to fascinate both the general public and historians. Based on previously unavailable Russian archival sources as well as written memoirs and interviews with surviving monks and nuns, Wynot analyzes the monasteries' adaptation to the Bolshevik regime. She challenges standard Western assumptions that Communism effectively killed the Orthodox Church in Russia. She shows that in fact, the role of monks and nuns in Orthodox monasteries and convents is crucial, and that they are largely responsible for the continuation of Orthodoxy in Russia following the Bolshevik revolution. "Keeping the Faith offers a newperspective that will be of interest to students of Russian history and Communism, as well as scholars of church state relations.

This book is the first publication of a very early collection of Christian monastic rules from Roman Egypt. Designed for the so-called White Monastery Federation, a community of monks and nuns who banded together about 360 CE, the rules are quoted by the great monastic leader Shenoute of Atripe in his writings of the fourth and fifth century. These rules provide new and intimate access to the earliest phases of Christian communal (cenobitic) monasticism. In this volume, Bentley Layton presents for the first time the Coptic text of the rules, amounting to five hundred and ninety-five entries, accompanied by a clear and exact English translation. Four preliminary chapters discuss the character of the rules in their historical and social context, and present new evidence for the founding of the monastic federation. From passing remarks in the rules, Layton paints a brilliant picture of monastic daily life and ascetic practice, organized around six general topics: the monastery as a physical plant, the human makeup of the community, the pattern of ascetic observances, the hierarchy of authority, the daily liturgy, and monastic economic life . The Canons of Our Fathers will be a fundamental resource for readers interested in Christian life in late antiquity, ascetic practices, and the history of monasticism in all its forms.

The most complete overview and assessment of Mormon village studies available, this volume extends the canon twofold. First, it presents a rich composite view of nineteenth-century Mormon life in the West as seen by qualified observers who did not just pass through but stopped and studied. Second, it connects that early protoethnography to scholarly Mormon village studies in the twentieth century, showing their proper context in the thriving field of community studies. Based mostly on nine famous travellers' accounts of life among the Mormons, including Richard Burton, Elizabeth Kane, Howard Stansbury, John Gunnison, and Julius Benchley-Bahr's volume introduces these talented observers, summarises and analyses their observation, and constructs a holistic overview of Mormon village life. He concludes by tracing the rise and continuity of Mormon village studies in the twentieth century, beginning with Lowry Nelson's 1923 research in Escalante, Utah. Over the following three decades, the genre expanded beyond Nelson and his students, becoming more sophisticated and interdisciplinary; by the mid-1950s it was a subfield within the respected arena of community studies. Researchers continued to study Mormon communities in the following decades and into the twenty-first century.