After resolving to become a Catholic Christian, Augustine spent a decade trying to clarify his understanding of 'contemplation,' the interior presence of God to the soul. That long struggle yielded his classic account in the Confessions. This study explores Augustine's developing understanding of contemplation, beginning with his earliest accounts written before his baptism and ending with the Confessions. Chapter One examines the pagan monotheism of the Roman Platonists and the role of contemplation in their theology. Augustine's pre-baptismal writings are then considered in Chapter Two, tracking his fundamental break from pagan Platonism. Chapter Three then turns to Augustine's developing understanding of contemplation in these pre-baptismal texts. Chapter Four concentrates on Augustine's thought during the decade after his baptism in 387, a period that encompasses his monastic life in Thagaste, and his years first as a presbyter and then as a bishop in Hippo Regius. This chapter follows the arc of Augustine's thought through these years of transition and leads into the Confessions, giving a vantage point to survey its theology of contemplation. Chapter Five concentrates on the Confessions and sets its most famous account of contemplation, the vision at Ostia from Book IX, into a larger polemical context. Augustine's defence of his transcendental reading of scripture in Confessions XII is analysed and then used to illuminate the Ostian ascent narrative. The book concludes with observations on the importance of Augustine's theology of contemplation to the emergence of Christian monotheism in late antiquity.

When the story of modernity is told from a theological perspective, music is routinely ignored-despite its pervasiveness in modern culture and the manifold ways it has been intertwined with modernity's ambivalent relation to the Christian God. In conversation with musicologists and music theorists, this collection of essays shows that the practices of music and the discourses it has generated bear their own kind of witness to some of the pivotal theological currents and counter-currents shaping modernity. Music has been deeply affected by these currents and in some cases may have played a part in generating them. In addition, Jeremy Begbie argues that music is capable of yielding highly effective ways of addressing and moving beyond some of the more intractable theological problems and dilemmas which modernity has bequeathed to us. Music, Modernity, and God includes studies of Calvin, Luther, and Bach, an exposition of the intriguing tussle between Rousseau and the composer Rameau, and an account of the heady exaltation of music to be found in the early German Romantics. Particular attention is paid to the complex relations between music and language, and the ways in which theology, a discipline involving language at its heart, can come to terms with practices like music, practices which are coherent and meaningful but which in many respects do not operate in language-like ways.

The Order of St Gilbert was the only specifically English religious order founded in the Middle Ages. The edition gathers together fragments surviving in Lincoln, Cathedral Library MS 115 (A.5.5); Cambridge, St John's College, MS N. 1; Oxford, Bodleian Library, Digby 36 (SC 1678), f. 110v; Cambridge, Pembroke' College, MS 226. The first part is volume 59 of the present series.

How did people think about listening in the ancient world, and what evidence do we have of it in practice? The Christian faith came to the illiterate majority in the early Church through their ears. This proved problematic: the senses and the body had long been held in suspicion as all too temporal, mutable and distracting. Carol Harrison argues that despite profound ambivalence on these matters, in practice, the senses, and in particular the sense of hearing, were ultimately regarded as necessary - indeed salvific -constraints for fallen human beings. By examining early catechesis, preaching and prayer, she demonstrates that what illiterate early Christians heard both formed their minds and souls and, above all, enabled them to become 'literate' listeners; able not only to grasp the rule of faith but also tacitly to follow the infinite variations on it which were played out in early Christian teaching, exegesis and worship. It becomes clear that listening to the faith was less a matter of rationally appropriating facts and more an art which needed to be constantly practiced: for what was heard could not be definitively fixed and pinned down, but was ultimately the Word of the unknowable, transcendent God. This word demanded of early Christian listeners a response - to attend to its echoes, recollect and represent it, stretch out towards it source, and in the process, be transformed by it.

Why go to church? What happens in church and why does it matter? The Empty Church presents fresh answers to these questions by creating an interdisciplinary conversation between theater directors and Christian theologians. This original study expands church beyond the sanctuary and into life. Shannon Craigo-Snell emphasizes the importance of liturgical worship in forming Christians as characters crafted by the texts of the Bible. This formation includes shaping how Christians know, in ways that involve the intellect, emotions, body, and will. Each chapter brings a theater director into dialogue with a theologian, teasing out the ways performance enriches hermeneutics, anthropology, and epistemology. Thinkers like Karl Barth, Peter Brook, Delores Williams, and Bertolt Brecht are examined for their insights into theology, worship, and theater. The result is a compelling depiction of church as performance of relationship with Jesus Christ, mediated by Scripture, in hope of the Holy Spirit. Liturgical worship, at its best, forms Christians in patterns of affections. This includes the cultivation of emotion memories influenced by biblical narratives, as well as a repertoire of physical actions that evoke particular affections. Liturgy also encourages Christians to step into various roles, enabling them to make intellectual and volitional choices about what roles to take up in society. Through liturgical worship, the author argues, Christians can be formed as people who hope, and therefore as people who live in expectation of the presence and grace of God. This entails a discipline of emptiness that awaits and appreciates the Holy Spirit. Church performance must therefore be provisional, ongoing, and open to further inspiration.

Maud Lewis has become one of Canada's favourite folk artists, and her buoyant winter pictures of nature, pets, farm animals, and people at work and play are among her most charming. Her hands were twisted with arthritis, but Maud earned her living by painting Christmas cards and pictures and selling them from her tiny, gaily painted one-room house beside the highway near Digby, Nova Scotia.Originally issued in 1997 and now available in this updated edition, Christmas with Maud Lewis paints a portrait of how this spirited woman celebrated the season in her life and art. Maud's vision of Christmas embraces skaters sliding every which way, passengers leaning over the box of a horse-drawn sleigh, smiling oxen in their best harness, and bluebirds beside their snow-covered house. The paintings in Christmas with Maud Lewis are from the large collection of the Woolaver family.

It is often claimed that we live in a secular age. But we do not live in a desacralized one. Sacred forms-whether in 'religious' or 'secular' guise-continue to shape social life in the modern world, giving rise to powerful emotions, polarized group identities, and even the very concept of moral society. Analyzing contemporary sacred forms is essential if we are to be able to make sense of the societies we live in and think critically about the effects of the sacred on our lives for good or ill. The Sacred in the Modern World is a major contribution to this task. Re-interpreting Durkheim's theory of the sacred, and drawing on the 'strong program' in cultural sociology, Gordon Lynch sets out a theory of the sacred that can be used by researchers across a range of humanities and social science disciplines. Using vividly drawn contemporary case material - including the abuse and neglect of children in Irish residential schools and the controversy over the BBC's decision not to air an appeal for aid for Gaza-the book demonstrates the value of this theoretical approach for social and cultural analysis. The key role of public media for the circulation and contestation of the sacred comes under close scrutiny. Adopting a critical stance towards sacred forms, Lynch reflects upon the ways in which sacred commitments can both serve as a moral resource for social life and legitimate horrifying acts of collective evil. He concludes by reflecting on how we might live thoughtfully and responsibility under the light and shadow that the sacred casts, asking whether society without the sacred is possible or desirable.

Ascetic Pneumatology from John Cassian to Gregory the Great presents three interconnected arguments. The first argument concerns scholarly readings of antiquity: there are developments in 5th and 6th century Latin pneumatology which we have overlooked. Theologians like John Cassian and Gregory the Great were engaged in a significant discussion of how the Holy Spirit works within Christian ascetics to reform their inner lives. Other theologians, like Leo the Great, participate to a lesser extent in a similar project. They applied pneumatology to theological anthropology. Thomas L. Humphries, Jr. labels that development "ascetic pneumatology," and beings to track some of the late antique schools of thought about the Holy Spirit. The second argument concerns the reception of Augustine in the two centuries immediately after his death: different people read Augustine differently. Augustine's theology was known and understood to varying degrees in various regions. Humphries demonstrates significant engagements with Augustine's theology as it was relevant to Pelagianism (evidenced in Prosper of Aquitaine), as it was relevant to Gallic Arians (evidenced with the Lerinian theologians), and as it was relevant to African Arians and certain questions posed of Nestorianism (evidenced with Fulgentius of Ruspe). Instead of attempting to rank various theologians as better and worse "Augustinians," Humphries argues that there were different kinds of "Augustinianisms" even in the years immediately after Augustine. The third argument concerns Gregory the Great and his sources. Once we see that ascetic pneumatology was a strain of thought in this era and see that there are different kinds of Augustinianisms, we can see that Gregory depends on both Augustine and Cassian. In the closing chapters, Humphries argues that Gregory uses Cassian's ascetic pneumatology, and this allows Gregory's synthesis of Cassian and Augustine to stand in greater relief than it has before. The study begins with Cassian, ends with Gregory, and is attentive to Augustine throughout.

Would you like to learn to pray like a medieval Christian? In Mary and the Art of Prayer, Rachel Fulton Brown traces the history of the medieval practice of praising Mary through the complex of prayers known as the Hours of the Virgin. More than just a work of comprehensive historical scholarship, the book asks readers to immerse themselves in the experience of believing in and praying to Mary. Mary and the Art of Prayer crosses the boundaries that modern scholars typically place between observation and experience, between the world of provable facts and the world of imagination, suggesting what it would have been like for medieval Christians to encounter Mary in prayer. Mary and the Art of Prayer opens with a history of the devotion of the Hours or "Little Office" of the Virgin. It then guides readers in the practice of saying this Office, including its invitatory (Ave Maria), antiphons, psalms, lessons, and prayers. The book works on several levels at once. It provides a new methodology for thinking about devotion and prayer; a new appreciation of the scope of and audience for the Hours of the Virgin; a new understanding of how Mary functions theologically and devotionally; and a new reading of sources not previously taken into account. A courageous and moving work, it will transform our ideas of what scholarship is and what it can accomplish.

In this groundbreaking, interdisciplinary study, Andrew Walker White explores the origins of Byzantine ritual - the rites of the early Greek Orthodox Church - and its unique relationship with traditional theatre. Tracing the secularization of pagan theatre, the rise of rhetoric as an alternative to acting, as well as the transmission of ancient methods of musical composition into the Byzantine era, White demonstrates how Christian ritual was in effect a post-theatrical performing art, created by intellectuals who were fully aware of traditional theatre but who endeavoured to avoid it. The book explores how Orthodox rites avoid the aesthetic appreciation associated with secular art, and conducts an in-depth study (and reconstruction) of the late Byzantine Service of the Furnace. Often treated as a liturgical drama, White translates and delineates the features of five extant versions, to show how and why it generated widely diverse audience reactions in both medieval times and our own.

David Brown is a widely-respected British theologian who initially made his mark in analytic discussions of Christian doctrine, such as the Trinity. However, with the publication of Tradition and Imagination: Revelation and Change (1999) his career entered a distinctly new phase, focused on theology, imagination, and the arts. Four related volumes followed, dealing with biblical interpretation, Christian discipleship, art and icons, place and space, the body, music, metaphor, drama, liturgy, the sacraments, religious experience, and popular culture. According to Brown, the fundamental thesis underlying all five volumes is that both natural and revealed theology are in crisis, and the only way out is to give proper attention to the cultural embeddedness of both.
Theology, Aesthetics, and Culture is the first attempt to assess the significance of this remarkable series, and its contributors include some of the most prominent philosophers, theologians, historians, biblical scholars, literary scholars, and cultural critics writing today. Aside from its exceptional interdisciplinary range and ecumenical line-up, a distinctive feature is sustained consideration of Brown's analysis of popular culture. Given the stature of the contributors, this volume is not merely of interest as a commentary on Brown's work, but also makes an important original contribution to our understandings of theology, aesthetics, and culture as they relate to the life of the Church, academy, and human society.

How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Thirteenth and fourteenth century Christian Aristotelians thought the answer had to be "transubstantiation."
Acclaimed philosopher, Marilyn McCord Adams, investigates these later medieval theories of the Eucharist, concentrating on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with some reference to Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and integrate this theological datum provoked them to make significant revisions in Aristotelian philosophical theories regarding the metaphysical structure and location of bodies, differences between substance and accidents, causality and causal powers, and fundamental types of change. Setting these developments in the theological context that gave rise to the question draws attention to their understandings of the sacraments and their purpose, as well as to their understandings of the nature and destiny of human beings.
Adams concludes that their philosophical modifications were mostly not ad hoc, but systematic revisions that made room for transubstantiation while allowing Aristotle still to describe what normally and naturally happens. By contrast, their picture of the world as it will be (after the last judgment) seems less well integrated with their sacramental theology and their understandings of human nature.

Introduction by Ronald F. Thiemann Foreword by Elaine Pagels By a founder of the Centering Prayer movement Originally a Wit Lecture by one of today's key spiritual writers, this is a reflection on contemplative prayer, the search for happiness, and our need to explore the inner world. The search for God, Keating says, is also the search for ourselves, but our self-consciousness gets in the way. He takes the unique angle of the contemplative journey as "divine therapy" for the illness of the human condition, a method for opening up to our own wounded unconscious. As we move into a global culture, he says, this process of letting go of attachments and of self-centeredness is more important than ever. A work of beauty and clarity, The Human Condition - - draws from a wide range of classic and modern spiritual sources, as well as from solid common sense - explains how God is the only true security and how divine love is the full affirmation of who we are - shows how even a life of action needs contemplation and the practice of the presence of God

The primary aim of this book is to explore the contradiction between widely shared beliefs in the USA about racial inclusiveness and equal opportunity for all and the fact that most churches are racially homogeneous and do not include people with disabilities. To address the problem Mary McClintock Fulkerson explores the practices of an interracial church (United Methodist) that includes people with disabilities. The analysis focuses on those activities which create opportunities for people to experience those who are different' as equal in ways that diminish both obliviousness to the other and fear of the other. In contrast with theology's typical focus on the beliefs of Christians, this project offers a theory of practices and place that foregrounds the instinctual reactions and communications that shape all groups. The effect is to broaden the academic field of theology through the benefits of ethnographic research and postmodern place theory.

Surviving for over five hundred years, the Hutterites have created the world's most successful communal society.
In the past, the colony was an "ark," isolated from the secular world and from the society which surrounded it. Today, Hutterite colonies face challenges from globalization and the advent of new technologies. A recent reality TV show and an inflammatory book by former members have brought an unwelcomed spotlight to the community.
"Inside the Ark" presents quite a different picture from these sensational offerings. As the authors note in this new edition, "it is easy to find fault with any social organization, less easy to analyze it from a dispassionate standpoint." In this award-winning book, they offer a thoughtful and thorough analysis of Hutterite society and seek to understand a complex and often misunderstood community.

This volume proposes a fresh strategy for ecumenical engagement - 'Receptive Ecumenism' - that is fitted to the challenges of the contemporary context and has already been internationally recognised as making a distinctive and important new contribution to ecumenical thought and practice. Beyond this, the volume tests and illustrates this proposal by examining what Roman Catholicism in particular might fruitfully learn from its ecumenical others.
Challenging the tendency for ecumenical studies to ask, whether explicitly or implicitly, 'What do our others need to learn from us?', this volume presents a radical challenge to see ecumenism move forward into action by highlighting the opposite question 'What can we learn with integrity from our others?'
This approach is not simply ecumenism as shared mission, or ecumenism as problem-solving and incremental agreement but ecumenism as a vital long-term programme of individual, communal and structural conversion driven, like the Gospel that inspires it, by the promise of conversion into greater life and flourishing. The aim is for the Christian traditions to become more, not less, than they currently are by learning from, or receiving of, each other's gifts.
The 32 original essays that have been written for this unique volume explore these issues from a wide variety of denominational and disciplinary perspectives, drawing together ecclesiologists, professional ecumenists, sociologists, psychologists, and organizational experts.

Musical activity is one of the most ubiquitous and highly valued forms of social interaction in North America (to say nothing of world over), being engaged from sporting events to political rallies, concerts to churches. Moreover, music's use as an affective agent for political and religious programs suggests that it has ethical significance. Indeed, many have said as much. It is surprising then that music's ethical significance remains one of the most undertheorized aspects of both moral philosophy and music scholarship. Music for Others: Care, Justice, and Relational Ethics in Christian Music fills part of this scholarly gap by focusing on the religious aspects of musical activity, particularly on the practices of Christian communities. Based on ethnomusicological fieldwork at three Protestant churches and a group of seminary students studying in an immersion course at South by Southwest (SXSW), and synthesizing theories of discourse, formation, and care ethics oriented towards restorative justice, it first argues that relationships are ontological for both human beings and musical activity. It further argues that musical meaning and emotion converge in human bodies such that music participates in personal and communal identity construction in affective ways-yet these constructions are not always just. Thus, considering these aspects of music's ways of being in the world, Music for Others finally argues that music is ethical when it preserves people in and restores people to just relationships with each other, and thereby with God.

This book describes the role of the medieval Orthodox Church in the Byzantine Empire (c.600-c.1453). As an integral part of its policy it was (as in western Christianity) closely linked with many aspects of everyday life both official and otherwise. It was a formative period for Orthodoxy. It had to face doctrinal problems and heresies; at the same time it experienced the continuity and deepening of its liturgical life. While holding fast to the traditions of the fathers and the councils, it saw certain developments in doctrine and liturgy as also in administration.
Part I discusses the landmarks in ecclesiastical affairs within the Empire as well as the creative influence exercised on the Slavs and the increasing contacts with westerners particularly after 1204. Part II gives a brief account of the structure of the medieval Orthodox Church, its officials and organization, and the spirituality of laity, monks, and clergy.

"Pilgrim's Guide to Lourdes" is a quality guide book that takes you right through the Lourdes Story, and explores the meaning of pilgrimage. This guide covers the Bernadette story and its historical background, the Domain and all the sacred sites associated with Bernadette in the town and area, what to see in the surrounding area, and all the practical information you will need for your pilgrimage. There is also a devotional section with a Programme for Prayer and Meditation to ensure that your pilgrimage is full of meaning.

With the decision to provide of a scholarly edition of the Works of John Wesley in the 1950s, Methodist Studies emerged as a fresh academic venture. Building on the foundation laid by Frank Baker, Albert Outler, and other pioneers of the discipline, this handbook provides an overview of the best current scholarship in the field. The forty-two included essays are representative of the voices of a new generation of international scholars, summarising and expanding on topical research, and considering where their work may lead Methodist Studies in the future.
Thematically ordered, the handbook provides new insights into the founders, history, structures, and theology of Methodism, and into ongoing developments in the practice and experience of the contemporary movement. Key themes explored include worship forms, mission, ecumenism, and engagement with contemporary ethical and political debate.

Sing! has grown from Keith and Kristyn Getty's passion for congregational singing; it's been formed by their traveling and playing and listening and discussing and learning and teaching all over the world. And in writing it, they have five key aims: to discover why we sing and the overwhelming joy and holy privilege that comes with singing ; to consider how singing impacts our hearts and minds and all of our lives; to cultivate a culture of family singing in our daily home life; to equip our churches for wholeheartedly singing to the Lord and one another as an expression of unity; to inspire us to see congregational singing as a radical witness to the world. They have also added a few "bonus tracks" at the end with some more practical suggestions for different groups who are more deeply involved with church singing. God intends for this compelling vision of His people singing -- a people joyfully joining together in song with brothers and sisters around the world and around his heavenly throne -- to include you. He wants you,he wants us, to sing.