There is no published account of the history of religious women in England before the Norman Conquest. Yet, female saints and abbesses, such as Hild of Whitby or Edith of Wilton, are among the most celebrated women recorded in Anglo-Saxon sources and their stories are of popular interest. This book offers the first general and critical assessment of female religious communities in early medieval England. It transforms our understanding of the different modes of religious vocation and institutional provision and thereby gives early medieval women's history a new foundation.

Examining the relationship between Judaism as a religious culture and kibbutz life, this is a ground-breaking work in the research of Judaism.
The book takes as its point of departure the historical fact that it was Orthodox pioneers of German origin, in contrast to their Eastern European counterparts, who successfully developed religious kibbutz life. Employing sociological concepts and methods, the author examines the correlations between two evolutionary phases in kibbutz development and two modes of Judaism: the rational Halakhic and the emotive Hassidic modes. In doing this, he explores the relationship between two diverse dispositions towards the divinity - the transcendent and the immanent - and two diverse modes of the self and their related communities.
This innovative and insightful work will be of essential interest to scholars of the sociology of religion, Jewish studies, modern Jewish history and Israel's national history, and will also interest those more broadly engaged with theology and religious studies.

Although the institution of monasticism has existed in the Christian church since the first century, it is often misunderstood. Greg Peters, an expert in monastic studies, reintroduces historic monasticism to the Protestant church, articulating a monastic spirituality for all believers. As Peters explains, what we have known as monasticism for the past 1,500 years is actually a modified version of the earliest monastic life, which was not necessarily characterized by poverty, chastity, and obedience but rather by one's single-minded focus on God--a single-mindedness rooted in one's baptismal vows and the priesthood of all believers. Peters argues that all monks are Christians, but all Christians are also monks. To be a monk, one must first and foremost be singled-minded toward God. This book presents a theology of monasticism for the whole church, offering a vision of Christian spirituality that brings together important elements of history and practice. The author connects monasticism to movements in contemporary spiritual formation, helping readers understand how monastic practices can be a resource for exploring a robust spiritual life.

Bishop Thomas entered the monastery of Beth Abhe Church in the year of 832 and subsequently became an influential and important figure in the Early Church. This work was written at the request of a young monk, who had urged Bishop Thomas to record for posterity the lives of the most famous monks of Beth Abhe. As a result we get a threaded-together series of events, stories and personal histories, which show how monks and early monasticism existed on a day-to-day and individual-to-individual basis.

Detailed study of monastic life of the English white canons, based on 15c visitation records. Monasteries were a dominant feature of the landscape of medieval England, but although much critical attention has been devoted to them, comparatively little has been written on the thirty abbeys of the English Premonstratensians[`White Canons'], a gap which this book, the first detailed study since the early 1950s, seeks to fill. Centred upon the remarkable visitation records of Richard Redman [d.1505], commissary-general and visitor of the English Premonstratensian abbeys, it covers topics such as the foundation and development of the English Premonstratensian province; Redman's visitation of the Premonstratensian abbeys; conventual food and clothing; misdemeanours, such as sexual immorality and apostasy; liturgical observances; spirituality and learning; and English Premonstratensian libraries. It thus offers evidence for the vitality of the English Premonstratensians, as well as re-evaluating their monastic observances.

Among the earliest writings in Syriac literature is the collection of 30 memre or discourses entitled the Book of Steps or Liber Graduum, mostly probably written in the late fourth century inside the Persian Empire (modern Iraq). The author, who deliberately withheld his name, wrote extensively on the spiritual life and exploits of two groups of committed Christians - the upright and the perfect- that flourished in a period prior to the development of monasticism. Deeply immersed in the exegesis of the Bible as a means of defining and guiding an ascetical lifestyle, the author defends celibacy, absolute poverty, the vocations of prayer, teaching and conflict resolution, as well as insisting that the perfect should not work. In an unparalleled manner for ascetical literature, by the end of the collection the author encourages the predominantly lay ""upright group"" to keep striving for the status of perfection as he is disappointed in the failings of the senior group he calls ""the perfect"". This collection of sixteen new critical essays offers fresh perspectives on the Book of Steps, adding greater detail and depth to our understanding of the work's intriguing picture of early Syriac asceticism as practiced within the life of a local church and community. The contributors offer perspectives on the book's historical context in the midst of the Persian-Roman conflicts, the influence of Manichaeism, dietary images, sexuality and marriage, biblical exegesis and the use of Pauline writings and theology, as well as explorations of the Book of Steps' distinctive approach to the ascetical life.

This well-written, well-researched reference source brings together monastic life with particular attention to three traditions: Buddhist, Eastern Christian, and Western Christian."--"Outstanding Reference Sources," American Libraries, May 2001.

There is no published account of the history of religious women in England before the Norman Conquest. Yet, female saints and abbesses, such as Hild of Whitby or Edith of Wilton, are among the most celebrated women recorded in Anglo-Saxon sources and their stories are of popular interest. This book offers the first general and critical assessment of female religious communities in early medieval England. It transforms our understanding of the different modes of religious vocation and institutional provision and thereby gives early medieval women's history a new foundation.

The articles in this volume deal with the history of the abbey of Cluny, both its relations with the outside world and its internal organisation and spirituality, from its foundation in 910 until the end of the twelfth century. After an opening article on the early history of Cluny, relating it to previous monasticism and the monastic world of the tenth century, there are a group of articles on how monks were admitted to Cluny, how they were organised, what they did, and on the monastery's privileges. Two articles are concerned with Cluny's relations with the abbey of Baume and another with Cluny and the First Crusade. Finally there are a group of articles on Cluny in the twelfth century. One deals with the relations between the abbots and the increasingly assertive townsmen of Cluny and another with the confused period following the death of Peter the Venerable, when there were a series of relatively short-term abbots, and one apparent anti-abbot.

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.

The history of Christian literature took a new turn in the 8th century when monks in the monasteries of Palestine began to write theology and saints' lives in Arabic; they also instituted a veritable programme for translating the Bible and other Christian texts from Greek (and Syriac) into the language of the Qur'an, the lingua franca of the Islamic caliphate. This is the subject of the present volume. Two key factors leading to this change, as Professor Griffith indicates, were that the confrontation with the developing theology of Islam created a direct need for apologetics to face this new religious challenge in its own language; and, second, simply that as the memory of Byzantine power waned, so too did the knowledge of Greek. Issues of particular interest in this apologetic literature are those of the freedom of the will, a key topic in the controversies between Melkites and Muslims, and of the legitimacy of icon veneration, a subject of great contemporary concern at the time of Iconoclasm in the Byzantine Empire. L'histoire de la litterature chretienne a pris un nouveau tournant au 8 siecle lorsque les religieux des monasteres de Palestine commencerent A ecrire la theologie et la vie des saints en arabe. De mAme, ils instituerent un veritable programme de traduction de la Bible et autres textes chretiens du grec (et du syriaque) en langue corannique, la lingua franca du califat islamique. Tel est l'objet du present recueil. Deux facteurs determinants ayant conduit A ce changement, comme l'indique le professeur Griffith, etaient, en premier lieu, la confrontation avec une theologie islamique croissante, qui creait un besoin pressant pour les apologetiques de faire face A ce nouveau defi religieux dans la langue propre A celui-ci; en second lieu, au fur et A mesure que s'estompait la memoire du pourvoir byzantin, il en allait de mAme pour la connaissance que l'on avait de la langue grecque. Ces textes traitent de q

With typical eloquence and wisdom, in The Way of St Benedict Rowan Williams explores the appeal of St Benedict's sixth-century Rule, showing it to be a document of great relevance to present day Christians and non-believers at our particular moment in history. For over a millennium the Rule - a set of guidelines for monastic conduct - has been influential on the life of Benedictine monks, but has also served in some sense as a 'background note' to almost all areas of civic experience: artistic, intellectual and institutional. The effects of this on society have been far-reaching and Benedictine communities and houses still attract countless visitors, testifying to the appeal and continuing relevance of Benedict's principles. As the author writes, the chapters of his book, which range from a discussion of Abbot Cuthbert Butler's mysticism to 'Benedict and the Future of Europe', are 'simply an invitation to look at various current questions through the lens of the Rule and to reflect on aspects of Benedictine history that might have something to say to us'. With Williams as our guide, The Way of St Benedict speaks to the Rule's ability to help anyone live more fully in harmony with others whilst orientating themselves fully to the will of God.

In No Jim Crow Church, Louis Venters recounts the unlikely emergence of a cohesive, interracial fellowship in South Carolina, tracing the history of the community from the end of the nineteenth century through the Civil Rights era. By joiing the Baha'i faith, blacks and whites not only defied Jim Crow but also rejected their society's religious and social restrictions. The religion which emphasizes the spiritual unity of all humankind, arrived in the United States from the Middle East via northern urban areas. As early as 1910, Baha'i teachers began settling in South Carolina. Venters presents an organizational, social, and intellectual history of South Carolina's early Baha'i movement and relates developments within the community to changes in society at large, with particular attention to race relations and the civil rights struggle.

For over a thousand years, Benedictine monks around the world have followed the daily pattern of morning, noon, and evening prayer known as the Liturgy of the Hours, or the Divine Office. Gathered from the Benedictine tradition, the prayers included in this book grew up around the celebration of the Divine Office-embellishing it, illuminating it, and echoing it for generations of the faithful. The Saint Benedict Prayer Book also reclaims little-known prayers (Little Offices, Commemorations, and Litanies) from long ago. For anyone seeking a way of prayer rooted in ancient wisdom, this little book offers a sure path.

A brief meeting with a Buddhist nun in India made a deep impression on Christine Toomey. It sent her on a two-year, 60,000-mile odyssey to learn more about the contemporary women choosing in their thousands to become part of a long tradition of female spirituality that stretches back through the centuries and now embraces the radical possibility that the next Dalai Lama could be female. In The Saffron Road, Toomey follows in the footsteps of earlier generations of Buddhist nuns to trace the routes by which the philosophy has spread from a solitary order in a remote area of India in the 5th century BC, via 1950s San Francisco where Zen was popularised by the Beat generation, to the globally-renowned practitioners of mindfulness of today. Beginning her journey in the Himalayas, close to the birthplace of the Buddha, Toomey travels from Nepal, to India, through Burma, Japan and on to North America and Europe, along the way visiting contemporary nunneries to meet the women who practise there. Amongst those she talks to are a group of "kung fu" nuns, an acclaimed novelist, a princess, a concert violinist, a former BBC journalist, and a one-time Washington political aide. Through these conversations, the daily reality of the Buddhist existence is gradually revealed, together with the diverse spiritual paths leading these women towards nirvana. Combining travelogue, history, interviews and personal reflection, The Saffron Road opens the door to a rarely glimpsed world of ritual, discipline and enlightenment.

This book examines the ways in which religious communities experimentally engage the world and function as fallible inquisitive agents, despite frequent protests to the contrary. Using the philosophy of inquiry and semiotics of Charles Sanders Peirce, it develops unique naturalist conceptions of religious meaning and ultimate orientation while also arguing for a reappraisal of the ways in which the world's venerable religious traditions enable novel forms of communal inquiry into what Peirce termed "vital matters." Pragmatic inquiry, it argues, is a ubiquitous and continuous phenomenon. Thus, religious participation, though cautiously conservative in many ways, is best understood as a variety of inhabited experimentation. Religious communities embody historically mediated hypotheses about how best to engage the world and curate networks of semiotic resources for rendering those engagements meaningful. Religions best fulfill their inquisitive function when they both deploy and reform their sign systems as they learn better to engage reality.

This study examines the post-medieval reception of Vienna's women's monastic institutions as historical icons of the medieval past. Over time, the eight major women's convents of Vienna become linked in the popular mind with the broader mythology of "Alt-Wien," the old Vienna. Accounts of the city in geographical materials of the fifteenth through nineteenth centuries - maps and panoramas, topographies, travel literature, and Vienna-centric folktale collections - frequently allude to the convents' former identities at the expense of their ongoing presence as active female religious establishments. By teasing out the way people think about the physical and historical place such women's institutions held in this important urban and political center, Received Medievalisms provides a new picture of the ways in which the medieval shapes later understandings of women's role and agency within the city.

The first account of the dissolution of the monasteries for fifty years-exploring its profound impact on the people of Tudor England "This is a book about people, though, not ideas, and as a detailed account of an extraordinary human drama with a cast of thousands, it is an exceptional piece of historical writing."-Lucy Wooding, Times Literary Supplement Shortly before Easter, 1540 saw the end of almost a millennium of monastic life in England. Until then religious houses had acted as a focus for education, literary, and artistic expression and even the creation of regional and national identity. Their closure, carried out in just four years between 1536 and 1540, caused a dislocation of people and a disruption of life not seen in England since the Norman Conquest. Drawing on the records of national and regional archives as well as archaeological remains, James Clark explores the little-known lives of the last men and women who lived in England's monasteries before the Reformation. Clark challenges received wisdom, showing that buildings were not immediately demolished and Henry VIII's subjects were so attached to the religious houses that they kept fixtures and fittings as souvenirs. This rich, vivid history brings back into focus the prominent place of abbeys, priories, and friaries in the lives of the English people.

An essential guide to what it's like to spend a week inside
a Zen Buddhist monastery.

The notion of spending days at a time in silence and meditation amid the serene beauty of a Zen monastery may be appealing but how do you do it, and what can you really expect from the experience?

"Waking Up" provides the answers for everyone who's just curious, as well as for all those who have dreamed of actually giving it a try and now want to know where to begin.

Jack Maguire take us inside the monastery walls to present details of what it's like: the physical work, common meals, conversations with the monks and other residents, meditation, and other activities that fill an ordinary week. We learn: What kind of person resides in a Zen monastery? Why do people stay there/ And for how long? Must you be a Buddhist to spend time there? What do the people there do? What is a typical day like? How does the experience affect people's spiritual life once they're back home? How can I try it out?

A detailed "Guide to Zen and Buddhist Places" and a glossary of terms make "Waking Up" not only a handbook for the curious seeker, but an excellent resource for anyone wanting to know more about the Buddhist way.

In From Faith to Works: How Religion Inspires Confidence, Community, and Sacrifice, Michael K. Abel builds on key principles from past theories of religion and group solidarity to determine the origins of religious confidence and explain the essential role doctrinal content plays in the establishment of cohesive religious communities. This book addresses an enduring question: Why do people sacrifice their own personal interests to conform to religious expectations? While religious adherents have long acknowledged their faith as a primary motivator of action, social scientists have tended to minimize its importance. From Faith to Works rectifies this shortcoming by placing faith at the center of its analysis. The information presented in this book will appeal to readers of all faiths as well as those of no faith. Combining theoretical arguments and compelling statistics, From Faith to Works proves a fascinating and unique contribution to social scientific thinking on religion.

Written by a brilliant scholar, this book is the first volume of a major work, which makes full use of the very rich documentary material still surviving and relates it to the evidence of the chronicles. Oriental sources are not disregarded: use is made of Arabic material and the latest archaeological discoveries in the Near East. The author has concentrated upon the Order as an institution in the crusader states and as a powerful international religious corporation. He considers its growth to power, its participation in the polititcs of the Latin settlement in the East, its organisation, its position as an exempt Order of the Church, its properties and its methods of administration as a landlord in feudal states. For the first time, the Order of St John is treated in a way that is neither hostile nor romantically partisan: and the author's conclusions differ from those of other historians. In his description of the Hospitallers' policies, the place they occupied in the government of Latin Syria, their privileges and the way they lived, he shows how it was thay they - individuals as well as the corporate body - played such a significant part in the history of the Christian East in the twelfth and thirteenth centuries. This book is important to all those interested in the Knights of St John, the international Orders of mediaeval Christendom or the extra-ordinary states established by western Europeans on the eastern shores of the Mediterranean.

This book examines the social and political mobilisation of religious communities towards forced displacement in relation to tolerance and transitory environments. How do religious actors and state bodies engage with refugees and migrants? What are the mechanisms of religious support towards forcibly displaced communities? Religion and Forced Displacement in Eastern Europe, the Caucasus, and Central Asia argues that when states do not act as providers of human security, religious communities, as representatives of civil society and often closer to the grass roots level, can be well placed to serve populations in need. The book brings together scholars from across the region and provides a comprehensive overview of the ways in which religious communities tackle humanitarian crises in contemporary Armenia, Bulgaria, Greece, Georgia, Kazakhstan, Kyrgyzstan, Moldova, Poland, Russia, Serbia, Ukraine and Uzbekistan.