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From the rich tradition of the Anglo-Saxon Church of the sixth, seventh, and eighth centuries, Benedicta Ward has selected prayers and passages for meditation from both Latin and Anglo-Saxon sources. The mixture of Latin and Celtic Christian cultures, distilled and appropriated by the Germanic Anglo-Saxons, produced a distinctive English spiritual tradition which embraced kings and princesses, abbesses and monks, cowherds and poets, soldiers and beggars, and birds and animals. `It is possible through these passages to walk with these men and women as friends and see how their lives became filled with the life of Christ, in pain and desolation as well as in wonder, love, and praise. '

Nil Sorsky (1433/34-1508), founder of the Sora Hermitage and initiator of 'scete ' life in among Russian Christians, is closely identified with the Orthodox contemplative prayer known as hesychasm, 'stillness. ' In these translations, Nil's own voice speaks across five hundred years to modern readers. The introduction and notes accurately place him within the Russian monastic tradition and identify the Slavic sources on which he drew. This introduction to the life and works of pre-modern Russia's outstanding teacher and writer allows English readers to share in celebrations of the 500th anniversary of Nil's death, to be marked in Russia by a symposium in the cloister of first his tonsure, by special seminars, and learned conferences.

The monk Grimlaicus (ca. 900) wrote a rule for those who, like himself, pursued the solitary life within a monastic community. Never leaving their cell yet participating in the liturgical life of the monastery through a window into the church, these enclosed sought to serve God alone. Beyond the details of horarium, reception of newcomers, diet, and clothing, Grimlaicus details practical measures for maintaining spiritual, psychological, and physical health, and for giving counsel to others. Scripture, the Rule of St. Benedict, and the teachings of early ecclesial and monastic writers form the kernel of Grimlaicus's wise and balanced rule, presented here for the first time in English translation.

The best-known Cistercian of the twentieth century reflects on the teaching and life of the most renowned Cistercian of the twelfth century. Three essays written in the 1950s explore the relation of contemplation and action in the monastic vocation and in the life of Christians.

In the theological skies of both the Greek and the Latin Church between the seventh and the fourteenth centuries usually know as the Middle Ages, a number of remarkable men appeared. They centered their lives in Christ and searched for an understanding of the faith which they shared and which their forebears had carefully explained over the first five centuries of Christianity. Yet in the process of trying to understand christian doctrine, the two great halves of Christendom grew apart. Differences in language and events led to differences of emphasis, teaching and practice, and sometimes to conflict. Written for readers with no background in theology or medieval history, Many Mansions brings to life this colorful and exciting period in the history of the Church. Understandings and misunderstandings which continue into the present day are carefully treated in easily understood terms. Illustrations taken from the periods and places under discussion provide visual reinforcement to the narrative.

Without really raising his voice once the author proceeds to the heart of each of these matters and speaks home truths for which all sorts of people--priests and religious and laity--will be grateful.

Solutions to Thirty-Eight Questions

The Maronite Church is one of twenty-two Eastern Catholic Churches in communion with the Pope of Rome. Her patriarch is in Lebanon. Forty-three bishops and approximately five million faithful make up her presence throughout the world.The story of Maron, a fifth-century hermit-priest, and the community gathered around him, later called the Maronites, tells another fascinating story of the monastic and missionary movements of the Church. Marons story takes place in the context of Syrian monasticism, which was a combination of both solitary and communal life, and is a narrative of Christians of the Middle East as they navigated the rough seas of political divisions and ecclesiastical controversies from the fourth to the ninth centuries.Abbot Paul Naaman, a Maronite scholar and former Superior General of the Order of Lebanese Maronite Monks, wisely places the study of the origins of the Maronite Church squarely in the midst of the history of the Church. His book, The Maronites: The Origins of an Antiochene Church, published during the sixteenth centenary of Marons death, offers plausible insights into her formation and early development, grounding the Maronite Church in her Catholic, Antiochian, Syriac, and monastic roots.Abbot Paul Naaman is a Maronite scholar and former Superior General of the Order of Lebanese Maronite Monks.

Hildegard of Bingen (1098 '1179) describes the virtue of Fortitude teaching the other virtues in the fire of the Holy Spirit. Like Fortitude, Hildegard was enkindled by the Holy Spirit and edified many with her teaching. Hildegard of Bingen's Homilies on the Gospels are here translated for the first time from Latin into English. Hildegard's sisters recorded and preserved her informal preaching in this collection of homilies on twenty-seven gospel pericopes. As teacher and superior to her sisters, Hildegard probably spoke to them in the chapter house, with the scriptural text either before her or recited from memory, according to Benedictine liturgical practice. The Homilies on the Gospels prove essential for comprehending the coherent theological Vision that Hildegard constructs throughout her works, including the themes of salvation history, the drama of the individual soul, the struggle of virtues against vices, and the life-giving and animating force of greenness (uiriditas). Moreover, the Homilies on the Gospels establish Hildegard as the only known female systematic exegete of the Middle Ages.

Defining spirituality as 'the dynamic unity between the content of a faith and the way in which it is lived by historically determined human beings', Vauchez steps outside the clerical world usually studied to trace the religious mentality of the laity, the ordinary and often illiterate majority of Christians.

Praying with Benedict explores the spirituality of the monastic tradition and draws out the essence of a way of praying that embraces the whole of the Christian's life.Korneel Vermeiren begins by examining the spirituality of the early monastic tradition from the fourth to the sixth centuries. He looks at the central place of prayer in the Rule of St Benedict and the tradition of continuous prayer, exploring the teaching of such formative figures as Basil the Great. He then reflects on the Benedictine precept: 'nothing is to be preferred to the work of God'.Praying with Benedict looks in practical terms at the how, when, and where of prayer; at bodily postures, various types of prayer, and the importance of emotional and spiritual readiness. Finally, the place of the Eucharist in the life of prayer is discussed with reference to Benedict's teaching and the Eucharistic practices of pre-Benedictine monasticism.This book offers a clear presentation of monastic spirituality and opens it to persons outside monastery walls. It links St Benedict's teaching to earlier spiritual traditions and shows how various elements of monastic life complement each other. Common prayer, reading, personal prayer, and the Eucharist are not isolated from one another or from daily life, but are integral and essential elements of living in the spirit of St Benedict.

Mystagogy: A Monastic Reading of Dionysius Areopagita proposes an interpretation of the Pseudo-Dionysian corpus in light of the liturgical and ascetic tradition that defined the author and his audience. Characterized by both striking originality and remarkable fidelity to the patristic and late neoplatonic traditions, the Dionysian corpus is a coherent and unified structure, whose core and pivot is the treatise known as the Ecclesiastical Hierarchy. Given Pseudo-Dionysius' fundamental continuity with earlier Christian theology and spirituality, it is not surprising that the church, and in particular the ascetic community, recognized that this theological synthesis articulated its own fundamental experience and aspirations.

Gregory the Great was pope from 590 to 604, a time of great turmoil in Italy and in the western Roman Empire generally because of the barbarian invasions. Gregory's experience as prefect of the city of Rome and as apocrisarius of Pope Pelagius fitted him admirably for the new challenges of the papacy. The Moral Reflections on the Book of Job were first given to the monks who accompanied Gregory to the embassy in Constantinople.This fourth volume, containing books 17 through 22, provides commentary on twelve chapters of Job, from 24:21 through 31:40.

This study follows the transmission and reception of Caesarius of Heisterbach's Dialogus miraculorum (1219-1223), one of the most compelling and successful Cistercian collections of miracles and memorable events, from the Middle Ages to the present day. It ranges across different media and within different interpretive communities and includes brief summaries of a number of the exempla.

A Benedictine Reader shares the treasures of the Benedictine traditionthrough the collaboration of a dozen scholars. It provides a broad and deep sense of the reality of Benedictine monasticism using primary sources in English translation. The texts included are drawn from many different genres and originally written in six different languages. The introduction to each of the chapters aims to situate each author and text and to make connections with other texts and studies within and outside the Reader. This second volume of A Benedictine Reader looks at Benedictine monks and nuns from many angles, as founders, reformers, missionaries, teachers, spiritual writers and guides, playwrights, scholars, and archivists. In four centuries, they went from Bavaria to North America and Africa, from England and Spain to Australia, adapting to new environments. Committed to the liturgy by their profession, they played an important role in the liturgical renewal that culminated at Vatican II. Rooted in God, church, and their surroundings, they showed remarkable resilience in the face of wars, confiscations, suppression, and exile. Their impact has been deep and stabilizing, and their story is a microcosm of the history of the church in modern times.

The Sayings and Stories of the Desert Fathers and Mothers offers a new translation of the Greek alphabetical Apophthegmata Patrum, The Sayings of the Desert Fathers. For the first time in an English translation, this volume provides: extensive background and contextual notes significant variant readings in the alphabetical manuscripts and textual differences vis-à-vis the systematic and anonymous Apophthegmata reference notes to both quotations from Scriptures and the many allusions to Scripture in the sayings and stories. In addition, there is an extensive glossary that offers information and further resources on people, places, and significant monastic vocabulary. Perfect for students and enthusiasts of the desert tradition.

There were two Bernards of Clairvaux. The first was the genuine Bernard who lived from 1090 to 1153, and wrote letters, sermons, and treatises that are of major consequence in the history of the twelfth century. The second is a host of writers, most of whom have not been identified, who wrote treatises attributed to the genuine Bernard, but that were not from his pen. This volume, the first complete translation in more than three hundred years, presents one of the most important texts in the history of medieval Latin spirituality. Written between 1170 and 1190 by an unidentified Cistercian monk-priest, Meditationes piisimae, "Very Devout Meditations," became one of the most popular and widely distributed pieces of spiritual literature in the whole of the Middle Ages. The work survives in at least 670 manuscripts, with the complete English translation of the treatise published in 1701.

The history of Saint Susan's monastery on the south coast of England is as remarkable as the tumultuous times in which it existed. Located at East Lulworth, it was founded in 1794 and existed for twenty-three years before political and other circumstances forced Dom Antoine Saulnier de Beauregard and his community to leave England for France in 1817. There they re-founded the old Cistercian abbey of Melleray in Brittany. Strangers in a Strange Land brings the story of Saint Susan's monastery to light against the backdrop of a war between England and France, religious prejudice, conflicts of personality, lies, and misunderstanding. It introduces the dominant figure of the time, Dom Augustin de Lestrange, abbot of La Valsainte in Switzerland, as well as two others of major importance including the first prior of the house, Dom Jean-Baptiste Desnoyers, and the last and only abbot, Dom Antoine Saulnier de Beauregard.