Terrorists and peacemakers may grow up in the same community and adhere to the same religious tradition. The killing carried out by one and the reconciliation fostered by the other indicate the range of dramatic and contradictory responses to human suffering by religious actors. Yet religion's ability to inspire violence is intimately related to its equally impressive power as a force for peace, especially in the growing number of conflicts around the world that involve religious claims and religiously inspired combatants. This book explains what religious terrorists and religious peacemakers share in common, what causes them to take different paths in fighting injustice, and how a deeper understanding of religious extremism can and must be integrated more effectively into our thinking about tribal, regional, and international conflict.

Elie Wiesel, winner of the Nobel Peace Prize, studies four different rebbes in eighteenth-century Eastern Europe, delving into their lives, their work, and their impact on the Hasidic movement and beyond. In Four Hasidic Masters and Their Struggle against Melancholy, Jewish author, philosopher, and humanist Elie Wiesel presents the stories of four Hasidic masters, framing their biographies in the context of his own life, with direct attention to their premonitions of the tragedy of the Holocaust. These four leaders—Rebbe Pinhas of Koretz, Rebbe Barukh of Medzebozh, the Holy Seer of Lublin, and Rebbe Naphtali of Ropshitz—are each charismatic and important figures in Eastern European Hasidism. Through careful study and consideration, Wiesel shows how each of these men were human, fallible, and susceptible to anger, melancholy, and despair. We are invited to truly understand their work both as religious figures studying and pursuing the divine and as humans trying their best to survive in a world rampant with pain and suffering. This new edition of Four Hasidic Masters, originally published in 1978, includes a new text design, cover, the original foreword by Theodore M. Hesburgh, C.S.C., and a new introduction by Rabbi Irving Greenberg, introducing Wiesel’s work to a new generation of readers.

Portrays four charismatic leaders of the eighteenthand nineteenth-century Hasidic movement in Eastern Europe

I have traveled far and wide, far beyond the simple parish I envisioned as a young man. My obligation of service has led me into diverse yet interrelated roles: college teacher, theologian, president of a great university, counselor to four popes and six presidents. Excuse the list, but once called to public service, I have held fourteen presidential appointments over the years, dealing with the social issues of our times, including civil rights, peaceful uses of atomic energy, campus unrest, amnesty for Vietnam offenders, Third World development, and immigration reform. But deep beneath it all, wherever I have been, whatever I have done, I have always and everywhere considered myself essentially a priest. -from the Preface

Although the first proper Notre Dame commencement--conferring degrees on two candidates--took place in 1848, General William Tecumseh Sherman was Notre Dame's first graduation speaker with a truly national reputation. He attended Notre Dame's ceremony in 1865, just months after accepting the surrender of General Joseph E. Johnson's Confederate army. Sherman, whose sons had been students at Notre Dame, came less to give an address than to utter words of thanks for the kindness shown to his family, who had found refuge in the area during the war. When prevailed upon to speak, he offered some extemporaneous remarks, calling on Notre Dame graduates and students to "be ready at all times to perform bravely the battle of life."

"Go Forth and Do Good: Memorable Notre Dame Commencement Addresses "brings together twenty-four notable graduation speeches, ranging from the words General Sherman delivered in 1865 to President George W. Bush's remarks in 2001. Also included in this fine collection is a letter sent to 1986 graduates by Mother Teresa and Father Theodore M. Hesburgh's final charge to the graduating class of 1987. Wilson D. Miscamble, C.S.C., provides a delightful introduction that clarifies the importance of the selected speeches and places them in the context of the history of both Notre Dame and the world.

What we read in the newspapers each day and what we consider to be world trends in the last decade do not leave much room for enthusiasm or hopefulness. It is easy for Americans-idealists and realists alike-to fall into despairing attitudes of cynicism, hopelessness, and laissez-faire. Father Hesburgh is a living antidote to this failure of spirit, through the work of his own busy and effective life-one devoted to improving the conditions under which we all live. In this book he offers an agenda of hope and maps out the areas in which belief and action might unite and bring about a better world. Beginning with an apologia for the active life in the Catholic faith, Father Hesburgh moves on to matters of world religion, stating a strong case for world ecumenism. He faces the promises and challenges of bringing human dignity and civil rights from formula to actuality and shows that a humane life in the next millennium requires solutions to problems of population growth, food, overcrowding, and world education. He then sketches a new world alignment which would place the great powers in cooperation with each other and would make them recognize the importance of the underdeveloped half of the planet-the southern hemisphere. The book ends with a ringing exhortation to world citizenship. Father Hesburgh has the broadest possible vision of what it is to be a person in this world, and what is required of all toe create in the new century a unified life for each person and a truly united world. Everyone who reads this book will come away with a deepened and humanized perspective on life today and in the future.

I have traveled far and wide, far beyond the simple parish I envisioned as a young man. My obligation of service has led me into diverse yet interrelated roles: college teacher, theologian, president of a great university, counselor to four popes and six presidents. Excuse the list, but once called to public service, I have held fourteen presidential appointments over the years, dealing with the social issues of our times, including civil rights, peaceful uses of atomic energy, campus unrest, amnesty for Vietnam offenders, Third World development, and immigration reform. But deep beneath it all, wherever I have been, whatever I have done, I have always and everywhere considered myself essentially a priest. -from the Preface

Black Domers tells the compelling story of racial integration at the University of Notre Dame in the post-World War II era. In a series of seventy-five essays, beginning with the first African-American to graduate from Notre Dame in 1947 to a member of the class of 2017 who also served as student body president, we can trace the trials, tribulations, and triumphs of the African-American experience at Notre Dame through seven decades. Don Wycliff and David Krashna's book is a revised edition of a 2014 publication. With a few exceptions, the stories of these graduates are told in their own words, in the form of essays on their experiences at Notre Dame. The range of these experiences is broad; joys and opportunities, but also hardships and obstacles, are recounted. Notable among several themes emerging from these essays is the importance of leadership from the top in successfully bringing African-Americans into the student body and enabling them to become fully accepted, fully contributing members of the Notre Dame community. The late Rev. Theodore Hesburgh, president of the university from 1952 to 1987, played an indispensable role in this regard and also wrote the foreword to the book. This book will be an invaluable resource for Notre Dame graduates, especially those belonging to African-American and other minority groups, specialists in race and diversity in higher education, civil rights historians, and specialists in race relations.

Black Domers tells the compelling story of racial integration at the University of Notre Dame in the post-World War II era. In a series of seventy-five essays, beginning with the first African-American to graduate from Notre Dame in 1947 to a member of the class of 2017 who also served as student body president, we can trace the trials, tribulations, and triumphs of the African-American experience at Notre Dame through seven decades. Don Wycliff and David Krashna's book is a revised edition of a 2014 publication. With a few exceptions, the stories of these graduates are told in their own words, in the form of essays on their experiences at Notre Dame. The range of these experiences is broad; joys and opportunities, but also hardships and obstacles, are recounted. Notable among several themes emerging from these essays is the importance of leadership from the top in successfully bringing African-Americans into the student body and enabling them to become fully accepted, fully contributing members of the Notre Dame community. The late Rev. Theodore Hesburgh, president of the university from 1952 to 1987, played an indispensable role in this regard and also wrote the foreword to the book. This book will be an invaluable resource for Notre Dame graduates, especially those belonging to African-American and other minority groups, specialists in race and diversity in higher education, civil rights historians, and specialists in race relations.

Terrorists and peacemakers may grow up in the same community and adhere to the same religious tradition. The killing carried out by one and the reconciliation fostered by the other indicate the range of dramatic and contradictory responses to human suffering by religious actors. Yet religion's ability to inspire violence is intimately related to its equally impressive power as a force for peace, especially in the growing number of conflicts around the world that involve religious claims and religiously inspired combatants. This book explains what religious terrorists and religious peacemakers share in common, what causes them to take different paths in fighting injustice, and how a deeper understanding of religious extremism can and must be integrated more effectively into our thinking about tribal, regional, and international conflict.