In 16th and 17th century Ireland religion and nationality fused together in a people’s struggle to survive.  In that struggle the country’s links with Europe provided a life line.  Members of religious orders, with their international roots, played an important role. Among them were the Irish Jesuits, who adapted to a variety of situations – from quiet work in Irish towns to serving as an emissary for Hugh O’Neill in the south of Ireland and in the courts of Rome and Spain, and then founding seminary colleges in Spain and Portugal from which young Irishmen returned to keep faith and hope alive. In the seventeenth century persecution was more haphazard.  There were opportunities for preaching and teaching and, at time, especially during the Confederation of Kilkenny in the 1640s, for the open celebration of one’s religion. This freedom gave way to the savage persecution under Cromwell, which resulted in the killing of some Jesuits and others being forced to find shelter in caves, sepulchres, and bogs, the Jesuit superior dying alone in a shepherd’s hut on an island off Galway. There followed a time of more relaxed laws during which Irish Jesuits publicly ran schools in New Ross and, for Oliver Plunkett, in Drogheda, but persecution soon resumed and Oliver Plunkett was arrested and martyred. At the end of the century, as the forces of King James II were finally defeated, some Jesuits lived and worked through the sieges of Limerick and then nerved themselves to face the Penal Laws in the new century.

Bernard continually returns to the classical idea that the quality of desire shapes theological imagination. By attending to the multiple ways he develops and applies this insight, Beyond Measure uncovers a new depth of organic unity to the literary, philosophical, and theological strands densely interwoven through his writings. Bernard's apparent iconoclasm with respect to art, affectivity, and the humanity of Jesus is revealed as an alternative mystical aesthetic, congruent with his program for monastic reform. The central movement of Cistercian spirituality from the carnal to the spiritual is shown not to elide but to recapitulate the carnal in higher spiritual expression. Further, this approach provides fresh understanding of the ways in which Bernard is at once "last of the fathers" and "first of the moderns." In particular, a careful reading of works by Julia Kristeva and Jean-Luc Marion on Bernard reveals both the enduring brightness and vitality of his writing and the relevance of his work for people today.

2021 Association of Catholic Publishers third place award in inspirational How do you encounter the mystery of the other? This is the central question at the heart of spiritual direction and central to the human quest. Hineni-presence-is not an answer to the mystery but a response to the challenge. At a time when people on the edges of religion increasingly seek out spiritual direction as a way of confronting life's unanswerable questions, hineni indicates a fundamental reality beyond labels. And in an age that seems to suffer from disconnection, hineni indicates a way in. A helpful resource for anyone interested in spirituality beyond easy answers or (in)convenient labels, Hineni: In Imitation of Abraham is a stark exploration of what it truly means to be present-to yourself, to the one before you, and to the one we call God.

A small and admiral memoir that records the experiences of a young Dutch student who spent a year and a half as a novice monk in a Japanese Zen Buddhist monastery.

In Hildegard of Bingen, Gospel Interpreter, Beverly Mayne Kienzle presents and acquaints readers with Hildegard's fifty-eight Homilies on the Gospels a dazzling summa of her theology and the culmination of her visionary insight and scriptural knowledge. Part one probes how a twelfth-century woman became the only known female Gospel interpreter of the Middle Ages. It includes an examination of Hildegard's epistemology how she received her basic theological education and how she extended her knowledge through divine revelations and intellectual exchange with her monastic network. Part two expounds on several of Hildegard's homilies, elucidating the theological brilliance that emanates from the creative exegesis she shapes to develop profound, interweaving themes. Hildegard eschewed the linear, repetitive explanations of her predecessors and created an organically coherent body of thought, rich with interconnected spiritual symbols. Part three deals with the wide-ranging reception of Hildegard's works and her inspiring legacy, extending from theology to medicine. Her prophetic voice resounds in the morally urgent areas of creation theology and the corruption of church and political leadership. Hildegard decries human disregard for the earth and its lust for power. Instead, she advocates the unifying capacity of nature, "viridity," that fosters the interconnectedness of all creation.

Drawing on both textual and archaeological evidence, this study offers an integrated approach to scholarly debates on monasteries and guru relics in South India between the fourteenth and seventeenth centuries. This study analyzes the role of the guru in the development of Hindu monastic orders, from centers of education to institutions of traditional authority. Focusing on the complex socio-religious context of the whole-body icon, the author analyzes the relic as a nexus of contradictions surrounding sacredness and death.

This volume presents a critical edition of three Latin monastic texts from late antiquity along with a scholarly introduction. Modeled after predecessors from Egyptian monasticism, Vita Pachomii describes the life and monastic rules of a fictional Desert Father. The Regula Donati and the anonymous Fragmentum Regulae were both designed for nunneries. Donat s rules in particular transmit a complex tradition of early monastic rules"

An unwilling, desperate nun trapped in the cloister, unable to gain release: such is the image that endures today of monastic life in early modern Europe. In By Force and Fear, Anne Jacobson Schutte demonstrates that this and other common stereotypes of involuntary consignment to religious houses shaped by literary sources such as Manzoni's The Betrothed are badly off the mark.

Drawing on records of the Congregation of the Council, held in the Vatican Archive, Schutte examines nearly one thousand petitions for annulment of monastic vows submitted to the Pope and adjudicated by the Council during a 125-year period, from 1668 to 1793. She considers petitions from Roman Catholic regions across Europe and a few from Latin America and finds that, in about half these cases, the congregation reached a decision. Many women and a smaller proportion of men got what they asked for: decrees nullifying their monastic profession and releasing them from religious houses. Schutte also reaches important conclusions about relations between elders and offspring in early modern families. Contrary to the picture historians have painted of increasingly less patriarchal and more egalitarian families, she finds numerous instances of fathers, mothers, and other relatives (including older siblings) employing physical violence and psychological pressure to compel adolescents into "entering religion." Dramatic tales from the archives show that many victims of such violence remained so intimidated that they dared not petition the pope until the agents of force and fear had died, by which time they themselves were middle-aged. Schutte's innovative book will be of great interest to scholars of early modern Europe, especially those who work on religion, the Church, family, and gender."

La vita monastica non cessa di attrarre uomini e donne. Senza ulteriori "strategie" pastorali essa annuncia il Vangelo del Regno e invita a seguire Cristo, unico Salvatore del mondo. Ne era convinto san Gregorio Magno, ne era convinto san Bonifacio, apostolo della Germania. Ecco, allora, un piccolo libro per mettersi alla loro scuola, nella scia antica e tradizionale del monachesimo. Per poter seguire il Signore Gesu nella conversione della propria vita, nella fedelta ad un ideale e in un'obbedienza vera e liberatrice. In un parola, per essere nel nostro tempo monaci e missionari. La fraternita riconosce in san Bonifacio, vescovo e martire, apostolo della Germania, un riferimento perenne da approfondire e cui sempre ritornare per scoprire le radici della propria chiamata. In modo particolare egli e un punto di riferimento: Per la preminenza dell'Amore di Dio su ogni altra realta creata Per l'amore alla Chiesa universale, ad ogni Chiesa locale e al Romano Pontefice Per l'importanza della vita monastica e per l'attenzione alla cultura Per il desiderio di peregrinare pro amore Dei e il suo ardore missionario Per lo stile dell'evangelizzazione fondato sulla costituzione di comunita di monaci e monache Per la bellezza della vita fraterna e lo stile di amicizia che la anima Per l'appello continuo alla riforma della propria vita in vista della salvezza Per l'aspirazione a donare la vita al Signore e al suo Vangelo fino all'effusione del sangue

"We thought we were living in a society of the future, showing how people can live together in a way that the human being is not a product of society where you have to put somebody down so that you are up. . . . Suddenly we find] that people want to be more like outside, and we are disappointed.""When people say to me, 'We're so sorry to see what's going on in the kibbutzim because we are losing the most important thing that happened to the State of Israel, ' I say to them, 'Listen . . . .' The government lost interest in the kibbutz movement, and we had to find another way. The State of Israel slowly but surely became a normal state, and the pioneers finished their job. We are living in a new era. We have to make the adjustment." from Our Hearts Invented a PlaceOne of the grand social experiments of modern time, the Israeli kibbutz is today in a state of flux. Created initially to advance Zionism, support national security, and forge a new socialist, communal model, the kibbutzim no longer serve a clear purpose and are struggling financially. In Our Hearts Invented a Place, Jo-Ann Mort and Gary Brenner describe how life on the kibbutz is changing as members seek to adapt to contemporary realities and prepare themselves for the future. Throughout, the authors allow the members' often-impassioned voices some disillusioned, some optimistic, some pragmatic to be heard."The founders of the kibbutz] had a dream," an Israeli told the authors in one of many interviews they conducted between 2000 and 2002, " which] they fulfilled . . . a hundred times." The current generation, he explains, must alter that dream in order for it to survive. After tracing the formidable challenges facing the kibbutzim today, Mort and Brenner compare three distinct models of change as exemplified by three different communities. The first, Gesher Haziv, decided to pursue privatization. The second, Hatzor, is diversifying its economy while creating an extensive social safety net and a system of private wages with progressive taxation. In the third instance, Gan Shmuel is attempting to hold on to the traditional kibbutz model.In closing, the authors address the new-style urban kibbutz. Their book will provide readers with a deeper understanding of the kibbutz and of Israel itself during an era of dramatic social, economic, and political change."

"The Work of Kings" is a stunning new look at the turbulent modern history and sociology of the Sri Lankan Buddhist Monkhood and its effects upon contemporary society. Using never-before translated Sinhalese documents and extensive interviews with monks, Sri Lankan anthropologist H.L. Seneviratne unravels the inner workings of this New Buddhism and the ideology on which it is based.
Beginning with Anagarika Dharmapala's "rationalization" of Buddhism in the early twentieth century, which called for monks to take on a more activist role in the community, Seneviratne shows how the monks have gradually revised their role to include involvement in political and economic spheres. The altruistic, morally pure monks of Dharamapala's dreams have become, Seneviratne trenchantly argues, self-centered and arrogant, concealing self-aggrandizement behind a facade of "social service."
A compelling call for reform and a forceful analysis, "The Work of Kings" is essential to anthropologists, historians of religion, and those interested in colonialism, nationalism, and postcolonial politics.

What is life like in contemporary American communes? How do families fit into communal life? What are communal families, and what impact do families have on how communes are run and how they develop? As the only contemporary exploration of communal families, this book investigates the assumptions that scholars and others have made regarding the status of the family within communes, and debunks current myths about communes and communal families. While some groups are predisposed to families, other communal groups become replacements or substitutes for the nuclear family. William L. Smith investigates a variety of practices, including monogamy, polygamy, pantagamy, and celibacy, as implemented by intentional communities in dealing with family life. Drawing on the history of communes in the United States, Smith discusses various communal groups, such as the Shakers, the Mormons, the Oneida Community, the Amana Colonies, as well as contemporary rural and urban communal groups such as Twin Oaks, Jesus People USA, and the Hutterites.

Families and Communes provides students and researchers with an intriguing study of a unique social group that is often overlooked.

From the Shakers to the Branch Davidians, America's communal utopians have captured the popular imagination. Seventeen original essays here demonstrate the relevance of such groups to the mainstream of American social, religious, and economic life. The contributors examine the beliefs and practices of the most prominent utopian communities founded before 1965, including the long-overlooked Catholic monastic communities and Jewish agricultural colonies. Also featured are the Ephrata Baptists, Moravians, Shakers, Harmonists, Hutterites, Inspirationists of Amana, Mormons, Owenites, Fourierists, Icarians, Janssonists, Theosophists, Cyrus Teed's Koreshans, and Father Divine's Peace Mission. Based on a new conceptual framework known as developmental communalism, the book examines these utopian movements throughout the course of their development--before, during, and after their communal period. Each chapter includes a brief chronology, giving basic information about the group discussed. An appendix presents the most complete list of American utopian communities ever published. The contributors are Jonathan G. Andelson, Karl J. R. Arndt, Pearl W. Bartelt, Priscilla J. Brewer, Donald F. Durnbaugh, Lawrence Foster, Carl J. Guarneri, Robert V. Hine, Gertrude E. Huntington, James E. Landing, Dean L. May, Lawrence J. McCrank, J. Gordon Melton, Donald E. Pitzer, Robert P. Sutton, Jon Wagner, and Robert S. Weisbrot. |Offering the first comprehensive history of Atlanta race relations, Ronald Bayor discusses the impact of racial bias on physical and institutional development of the city from the end of the Civil War through the mayorship of Andrew Young in the 1980s. Bayor explores frequently ignored policy issues through the lens of race--including hospital care, highway placement and development, police and fire services, schools, and park use, as well as housing patterns and employment.

Crusaders were not the only Europeans drawn to the Holy Land during the twelfth century. Many lay people and followers of religious orders made pilgrimages to the East to visit the holy sites, and many felt compelled to stay there, settling as monks or hermits in established monasteries or founding hermitages of their own. So widespread was the exodus that Bernard of Clairvaux spoke out against Cistercian monks who were "deserting the flock." The Perfection of Solitude is the first comprehensive study of the Latin monastic presence in the Holy Land at this time.

Andrew Jotischky looks at the reasons why Latin monks were drawn to the Holy Land (building upon the work of historical geographer J. K. Wright) and what happened after they arrived there. Since very little is known about the history of western monastic settlement in the Holy Land, this book navigates mostly uncharted territory. Jotischky makes use of the recently discovered, but little exploited, writings of Gerard of Nazareth, whose collection of brief lives of twelfth-century Frankish hermits sheds new light on the nature of the Latin Church in the Crusader States. Jotischky's most important conclusions are that solitary and communal monastic practices overlapped each other in the East and that this was due in part to the influence of Eastern practice which was less structured than its counterpart in Europe.