Malcolm Barber's classic The Trial of the Templars recounts the dramatic demise of this elite military force in the fourteenth century. Having fought against Islam in the crusades in the East for nearly two centuries, in October 1307 the members of this respected Order were arrested on the order of Philip IV, King of France, and charged with serious heresies, including homosexuality and the denial of Christ. Finding resonances between the fourteenth-century trial and contemporary events, Barber's classic account endeavours to tackle the unresolved controversies surrounding the consequences of the trial, and includes discussions in the context of new work on the crusades, heresy, the papacy and the French monarchy.

The Kievan Caves Monastery was for centuries the most important Ukrainian monastic establishment. It was the outstanding center of literary production, and its monks served throughout the territory of Rus' as bishops and monastic superiors. The most detailed source for the monastery early history is its "Paterik," a thirteenth-century compilation containing stories reaching back to the monastery's foundation in the mideleventh century. Muriel Heppell now makes available the first complete English translation of the Paterik. With an introduction, map, and several appendices, Muriel Heppell discusses the work's Byzantine background and also sets it in its historical context.

The "Harvard Library of Early Ukrainian Literature" is one portion of the Harvard Project in Commemoration of the Millennium of Christianity in Rus'-Ukraine sponsored by the Ukrainian Research Institute of Harvard University. The "Library" encompasses literary activity in Rus'-Ukraine from its beginning in the mid-eleventh century through the end of the eighteenth century. Included are ecclesiastical and secular works written in a variety of languages, such as Church Slavonic, Old Rus', Ruthenian (Middle Ukrainian), Polish, and Latin. This linguistic diversity reflects the cultural pluralism of Ukrainian intellectual life in the medieval and early-modern periods. The "Library" consists of three parts: "Texts," which publishes original works, in facsimile whenever appropriate; "English Translations"; and "Ukrainian Translations." Each volume begins with an introductory essay by a specialist. The two translation series also include maps, appendices, and indices. A cumulative index to the entire "Library" is planned.

Founded in 910 by Duke William of Aquitaine, the abbey of Cluny rose to prominence in the eleventh century as the most influential and opulent center for monastic devotion in medieval Europe. While the twelfth century brought challenges, both internal and external, the Cluniacs showed remarkable adaptability in the changing religious climate of the high Middle Ages. Written by international experts representing a range of academic disciplines, the contributions to this volume examine the rich textual and material sources for Cluny's history, offering not only a thorough introduction to the distinctive character of Cluniac monasticism in the Middle Ages, but also the lineaments of a detailed research agenda for the next generation of historians. Contributors are: Isabelle Rose, Steven Vanderputten, Marc Saurette, Denyse Riche, Susan Boynton, Anne Baud, Sebastien Barret, Robert Berkhofer III, Isabelle Cochelin, Michael Hanchen, Gert Melville, Eliana Magnani, Constance B. Bouchard, Benjamin Pohl, and Scott G. Bruce.

"Oneness" considers the role small-group monastic life plays within the life of the contemporary church. Using a focus on the life, practice and history of the Shepherds Law community as a starting point, the book broadens the discussion to consider the how such communities negotiate the boundary between the solitary life and life within their community. Contributions include: Sarah Foot on Northumbria's long tradition Peta Dunstan on Monasticism in the 19th century Andrew Louth on the Skete George Guiver on the monastic sacrament in life, liturgy, saints and buildings Dom Xavier Perrin on Gregorian chant and monastic life Christopher Irvine and Ralph Pattison on the buildings of Shepherds Law in their context With an afterword by Rowan Williams

Abbo of Fleury was a prominent churchman of late tenth-century France - abbot of a major monastery, leader in the revival of learning in France and England, and the subject of a serious work of hagiography. Elizabeth Dachowski's study presents a coherent picture of this multifaceted man with an emphasis on his political alliances and the political considerations that colored his earliest biographical treatment. Unlike previous studies, Dachowski's book examines the entire career of Abbo, not just his role as abbot of Fleury. When viewed as a whole, Abbo's life demonstrates his devotion to the cause of pressing for monastic prerogatives in a climate of political change.Abbo's career vividly illustrates how the early Capetian kings and the French monastic communities began the symbiotic relationship that replaced the earlier Carolingian models. Despite a stormy beginning, Abbo had, by the time of his death, developed a mutually beneficial working relationship with the Capetian kings and had used papal prerogatives to give the abbey of Fleury a preeminent place among reformed monasteries of northern France. Thus, the monks of Fleury had strong incentives for portraying the early years of Abbo's abbacy as relatively free from conflict with the monarchy.Previous lives of Abbo have largely followed the view put forward by his first biographer, Aimoinus of Fleury, who wrote the "Vita sancti Abbonis" within a decade of Abbo's death. While Aimoinus clearly understood Abbo's goals and the importance of his accomplishment, he also had several other agendas, including a glossing over of earlier and later conflicts at Fleury and validation of an even closer (and more subservient) relationship with the Capetian monarchs under Abbo's successor, Gaulzin of Fleury. Abbo's achievements set the stage for the continuing prosperity and influence of Fleury but at the expense of Fleury's independence from the monarchy. With Abbo's death, the monastery's relationship with the French crown grew even closer, though Fleury continued to maintain its independence from the episcopacy.

Property Rights in the Late Medieval Discussion on Franciscan Poverty contributes to our understanding of the history of the concept of individual natural rights by tracing the controversies surrounding the Franciscan ideal of absolute poverty from the 1250s to the 1320s. Virpi Makinen, Th.D., analyzes the complex legal, moral, and theological arguments for and against the Franciscan ideal of giving up all rights over property - an ideal that the Franciscans argued was in perfect imitation of Christ and the Apostles. Makinen pays particular attention to the concepts of rights, especially to the distinctions between dominion (dominium), right (ius) and factual use (usus facti). She discusses the arguments made by both the defenders of the Franciscan claim of apostolic poverty (Bonaventure and Bonagratia of Bergamo) and the attackers, most of whom were secular clerics (such as William of Saint-Amour, Gerard of Abbeville, Henry of Ghent, and Godfrey of Fontaines). Makinen then analyzes the support the Order received from the papacy, and how this support was undermined by Pope John XXII's vehement attack on the Franciscans in the 1320s. The book shows how the debate concerning Franciscan poverty gave rise to a new language of rights, which paved the way to the idea of individual natural rights.

Prof. Nutting surveys and explains the psycological reasoning behind the conditional sentence, providing context for the often confusing grammatical constructions they present.

The consilium, or advisory council, played an important role in the everyday activities of the Roman magistrate in his role as military commander. This work is an in-depth look at the commander's consilium from its first depicted appearances in the accounts of the legendary period to 31 BC. The concilium adapted to meet changing needs and serves to illustrate how Romans felt about their own society. The role of the commander's consilium can be seen as a pragmatic compromise between the desire for competent leadership and personal ambition on the one hand, and the Romans' ever-present fear of tyrannical behavior on the other hand.

Argument by the Norris Professor of Divinity at Cambridge that the spelling of the Syriac version of the Gospels should not be taken as authority for the original Aramaic names.

At the height of the middle ages, there were hundreds of abbeys and priories throughout England. The ruins of some of those that were destroyed at the time of the Dissolution of the Monasteries are today seen as iconic medieval buildings - such as Fountains Abbey in Yorkshire, designated a World Heritage site, or Tintern Abbey on the river Wye, immortalised by Wordsworth. These monasteries - particularly those of the Benedictine and Cistercian orders - were not simply powerhouses of prayer, but major local landowners who improved agriculture, replanned villages and founded new towns. For this reason, Glyn Coppack's far-ranging study not only looks at the churches and the immediate monastic buildings, but at the full range of ancillary buildings.

Over the past century, Branson, Missouri, has attracted tens of millions of tourists. Nestled in the heart of the Ozark Mountains, it offers a rare and refreshing combination of natural beauty and family-friendly recreation -- from scenic lakes and rolling hills to theme parks and variety shows. It has boasted of big name celebrities, like Wayne Newton, Andy Williams, and Petula Clark, as well as family entertainers like Mickey Gilley, the Shanghai Magic Troupe, Jim Stafford, and Yakov Smirnoff.

But there is more to Branson's fame than just recreation. As Aaron K. Ketchell discovers, a popular variant of Christianity underscores all Branson's tourist attractions and fortifies every consumer success. In this lively and engaging study, Ketchell explores Branson's unique blend of religion and recreation. He explains how the city became a mecca of conservative Christianity -- a place for a "spiritual vacation" -- and how, through conscious effort, its residents and businesses continuously reinforce its inextricable connection with the divine.

Ketchell combines the study of lived religion, popular culture, evangelicalism, and contemporary American history to present an accurate and honest account of a distinctly American phenomenon.

Volume One of this two-volume study chronicles the founding, growth and development of 12 congregations that represent the diverse reality of local religious cultures in America. Some, like Center Church in New Haven, Connecticut, trace their stories back to colonial times. Others, like the Swaminarayan Hindu temple in suburban Chicago, are recent attempts to create local religious worlds. Ranging from congregations of Lebanese Muslims in Northern Canada to Latter-day Saints in Salt Lake City, the essays convey the distinctive character of each congregation and provide evidence of the importance of congregations in daily life. The essays use the particular experience of local religious communities to explore a wide range of issues from the fate of mainline American Protestantism to the rise of charismatic revivalism. In addition to discussing the larger themes of American religious life, the essays portray a variety of notable men and women.

Demons--whether in embodied form or as inward temptation--make vivid appearances in early Christian monastic literature. In this finely written study of demonology and Christian spirituality in fourth- and fifth-century Egypt, David Brakke examines how the conception of the monk as a holy and virtuous being was shaped by the combative encounter with demons.

Brakke studies the "making of the monk" from two perspectives. First, he describes the social and religious identities that monastic authors imagined for the demon-fighting monk: the new martyr who fights against the pagan gods, the gnostic who believes he knows both the tricks of the demons and the secrets of God, and the prophet who discerns the hidden presence of Satan even among good Christians. Then he employs recent theoretical ideas about gender and racial stereotyping to interpret accounts of demon encounters, especially those in which demons appear as the Other--as Ethiopians, as women, or as pagan gods.

Drawing on biographies of exceptional monks, collections of monastic sayings and stories, letters from ascetic teachers to their disciples, sermons, and community rules, Brakke crafts a compelling picture of the embattled religious celibate. "Demons and the Making of the Monk" is an insightful and innovative exploration of the development of Christian monasticism.

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.

The Penitente brotherhood of New Mexico soared in popularity during the early nineteenth century. Local chapters of the brotherhood, always exclusively male, met in specially constructed buildings (called moradas) to conduct their business and engaged in a variety of religious rituals, including flagellation. The traditional view, still very much accepted, is that Penitente spirituality was a continuation of pietistic practices brought to the New World from Spain by Franciscan missionaries in the sixteenth century.

In this book sociologist of religion Michael Carroll argues that the movement in factdeveloped much later. There is in fact little evidence that Hispanos in pre-1770 New Mexico were particularly religious, and indeed the usual hallmarks of popular Catholicism --such as apparitions, cults organized around miraculous images, or pilgrimage-are noticeable by their absence. Carroll traces the rise of the Penitentes to social changes, including the Bourbon reforms, that undermined patriarchal authority and thereby threatened a system that was central to the social organization of late colonial New Mexico. Once established, the Penitentes came to incorporate a number of organizational elements not found in traditional confraternities. As a result, Carroll concludes, Penitente membership facilitated the "rise of the modern" in New Mexico and--however unintentionally--made it that much easier, after the territory's annexation by the United States, for the Anglo legal system to dispossess Hispanos of their land.