Featuring an Introduction by Garry Wills, this major historical document about the Catholic Church's lost opportunity to confront anti-Semitism during World War II--an engrossing narrative of intrigue and detection--sheds new light on the Church's failure to alert the world to the true nature of fascism in the late 1930s.
Featuring an Introduction by Garry Wills, this major historical document about the Catholic Church's lost opportunity to confront anti-Semitism during World War II--an engrossing narrative of intrigue and detection--sheds new light on the Church's failure to alert the world to the true nature of fascism in the late 1930s.
On the Eve is the portrait of a world on the brink of annihilation. In this provocative book, Bernard Wasserstein presents a new and disturbing interpretation of the collapse of European Jewish civilization even before the Nazi onslaught. In the 1930s, as Europe spiraled toward the Second World War, the continent’s Jews faced an existential crisis. The harsh realities of the age—anti-Semitic persecution, economic discrimination, and an ominous climate of violence—devastated Jewish communities and shattered the lives of individuals. The Jewish crisis was as much the result of internal decay as of external attack. Demographic collapse, social disintegration, and cultural dissolution were all taking their toll. The problem was not just Nazism: In the summer of 1939 more Jews were behind barbed wire outside the Third Reich than within it, and not only in police states but even in the liberal democracies of the West. The greater part of Europe was being transformed into a giant concentration camp for Jews. Unlike most previous accounts, On the Eve focuses not on the anti-Semites but on the Jews. Wasserstein refutes the common misconception that they were unaware of the gathering forces of their enemies. He demonstrates that there was a growing and widespread recognition among Jews that they stood on the edge of an abyss. On the Eve recaptures the agonizing sorrows and the effervescent cultural glories of this last phase in the history of the European Jews. It explores their hopes, anxieties, and ambitions, their family ties, social relations, and intellectual creativity—everything that made life meaningful and bearable for them. Wasserstein introduces a diverse array of characters: holy men and hucksters, beggars and bankers, politicians and poets, housewives and harlots, and, in an especially poignant chapter, children without a future. The geographical range also is vast: from Vilna (the “Jerusalem of the North”) to Amsterdam, Vienna, Warsaw, and Paris, from the Judeo-Espagnol-speaking stevedores of Salonica to the Yiddish-language collective farms of Soviet Ukraine and Crimea. Wasserstein’s aim is to “breathe life into dry bones.” Based on comprehensive research, rendered with compassion and empathy, and brought alive by telling anecdotes and dry wit, On the Eve offers a vivid and enlightening picture of the European Jews in their final hour.
MacSween’s Pathology of the Liver delivers the expert know-how you need to diagnose all forms of liver pathology using the latest methods. Updated with all the most current knowledge and techniques, this medical reference book will help you more effectively evaluate and interpret both the difficult and routine cases you see in practice. Compare the specimens you encounter in practice to thousands of high-quality images that capture the appearance of every type of liver disease. Efficiently review all the key diagnostic criteria and differential diagnoses for each lesion.
Drafted by american Jesuit Father John LaFarge and buried in the Vatican's archives since 1938, this engrossing narrative sheds new light on the Church's failure in the 1930s to alert the world to the nature of fascism and its inherent racism and anti-Semitism. Introduction by Garry Wills. Translated by Stephen Rendall.
Drafted by american Jesuit Father John LaFarge and buried in the Vatican's archives since 1938, this engrossing narrative sheds new light on the Church's failure in the 1930s to alert the world to the nature of fascism and its inherent racism and anti-Semitism. Introduction by Garry Wills. Translated by Stephen Rendall.
Saint Bernard's famous work, The Steps of Humility and Pride (in Latin, De gradibus humilitatis et superbiae), is a short book consisting of a mere fifty-seven paragraphs. In it, the Abbot of Clairvaux unpacks the doctrine of the very crucial chapter 7 of Saint Benedict's sixth-century Rule for Monks, which explores the dynamic "steps" or "degrees" of both humility and pride. This chapter by Benedict could well be considered the spiritual basis of all Benedictine existence. In Saint Bernard's Three-Course Banquet, Dom Bernard Bonowitz makes the teaching of both Bernard and Benedict accessible to modern readers in a set of conferences originally conceived for and delivered to a group of Cistercian "juniors," that is, monks and nuns who had completed their novitiate but had not yet made their solemn vows. With Dom Bernard as a guide, many more readers can be sure of drinking at the purest sources of the monastic tradition, which at that depth becomes one with the Gospel itself. A convert from Judaism with a degree in Classics from Columbia University, Bernard Bonowitz was a Jesuit for nine years before entering St. Joseph's Abbey in Spencer, Massachusetts. Immediately upon professing vows, his abbot named him master of novices, a position he held for ten years and that gave him ample opportunity to share considerable gifts of mind and heart while initiating newcomers into monastic life, at the levels of both classroom teaching and spiritual direction. In 1996 he was elected superior of the monastery of Novo Mundo in Brazil, which he soon shepherded into a true monastic springtime. In 2008, he became abbot of Novo Mundo, now a community attracting an impressive number of young men anxious to follow the way of Cistercian discipleship.
On the anniversary of the dedication of the monastery church at Clairvaux, Saint Bernard spoke to the community to explain the meaning of the feast: “What sanctity can these stones have that we should celebrate their festival? They do indeed have sanctity, but it is because of your bodies. . . . Your bodies are holy because of your souls, and this house is holy because of your bodies.”The thirty-eight sermons in this volume carry forth this theme, revealing the holiness of the monastic life as monks alternate through the rhythm of the day and the year between the opus Dei and manual labor, journeying faithfully through life to death and the transitus to glory. The twelfth-century Ecclesiastica Officia of the Cistercian Order required abbots to speak formally to their communities in chapter on seventeen fixed days, mostly liturgical feasts. This volume witnesses to Bernard’s fulfillment of this requirement and includes sermons for the Assumption and Nativity of the Virgin and the Feast of All Saints, sermons devoted to the feasts of particular saints celebrated during the autumn months, sermons for the time of harvest, and funeral sermons that look forward to the eternal joy in the communion of saints.
Bernard of Clairvaux, the twelfth-century monk who wrote that "Jesus is honey in the mouth, melody in the ear, a cry of joy in the heart," was both a mystic and a reformer. His writings reveal a mystical theology that Thomas Merton, a monastic heir to Bernard’s Cistercian reform, says "explains what it means to be united to God in Christ but (also) shows the meaning of the whole economy of our redemption in Christ." Critical of the monastic opulence of his times, Bernard exhorted his monks to consider that "Salt with hunger is seasoning enough for a man living soberly and wisely." Martin Luther believed that Bernard was "the best monk that ever lived, whom I admire beyond all the rest put together." Bernard's zeal and charisma led to the reform of Christian life in medieval Europe. Today it is reported that Pope Benedict XVI keeps Bernard's treatise Advice to a Pope close at hand for spiritual support. Honey and Salt is an original selection for the general reader of Bernard’s sermons, treatises, and letters.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
THIS selection of S. Bernard's letters has been madr in the hope that it may find its way into the hands of many to whom the volumes of the greater collection are unknown, or are for one reason or another inaccessible. The letters of great and good men give us information about them which can be derived from no other source. "As the eyes are to the other bodily senses," says the editor of S. Augustine's correspondence, so are the letters of illustrious men in numberless ways more wonderful than all their other works. In them, as in the mirror of the human eyes, appear the personal qualities, passions, virtues, and vices of the individual. Just as no one can better show himself to the life than in his letters, so nowhere can he be better known" than in them. This is true of the letters of every saint, as well as of every man of affairs; and the peculiar value and charm of such collections of letters is ahnost universally acknowledged. S. Bernard's unique position in the Church in his day, and the widespread authority he possessed, no less than his acknowledged place among the spiritual writers of all ages, tend to Inake his correspondence peculiarly interesting, as revealing in a more intimate way than any of his more formal writings, the characteristic qualifications and virtues, which won for him the great position he held so long during the tniddle ages. His learning and judgment no doubt fully appear in his tracts, treatises, and sermons; but in the private letters that were intended only for the eye of the recipient, the reader can get a deeper insight into the man and the saint, and learn more fully, because more naturally, his real qualities. In them appear his prudence and zeal, his love of truth and piety, the warmth of his human affections and his natural eloquence with more genuine truth than, say, in his commentary on The Canticle of Canticles, his Mystical Vine, or his Treatise against Abelard.
This last small group of Bernard's sermons to be published in translation by Cistercian Publications rightly goes by the title De varii in the critical edition. While most of them treat feasts on the church calendar, they do so in a somewhat hit-or-miss fashion. Three sermons also deal with God's will, God's mercies, and the gifts of the Holy Spirit. Two sermons for the feast of Saint Victor are a response to a request to Bernard from the monks of Montiéramey; the Bollandist Life of Saint Victor appears here as a complement to those sermons. Besides the nine sermons normally assigned to the De varii, this volume also includes a sermon on the feast of Saint Benedict that was recently added to the collection in Sources Chrétiennes. The survival of this loose assemblage of sermons outside of the organized collections of Bernard's sermons provides a reminder of Bernard as preacher and writer, able despite all his other activities to turn his hand to preaching when called upon. While they treat of disparate themes, they allow us to encounter the quintessential Bernard-speaking of the life of desire, the true meaning of holiness, and the awakening of the spiritual senses in the search for God.
Saint Bernard was born in 1090 near Dijon, France. He joined the fifteen-year-old monastery of Cîteaux in 1113. In 1115 he became the founding abbot of Clairvaux Abbey, whence his name, Bernard of Clairvaux. Saint Bernard was a gifted and prolific writer of theological treatises, Scriptural commentaries, letters, and many sermons. The sermons in the collection published here, styled Sermones de diversis (Sermons about Various Topics), lack the specific point of departure that characterizes his other sermons. That is, whereas the sermons on the Song of Songs are a verse-by-verse commentary on that biblical book and his Sermons for the Year follow the liturgical calendar, this collection of sermons deals with his various pastoral concerns. Since Scripture is always Bernard’s point of departure and inspiration, the sermons often read like a Scripture study, but what comes through equally is the voice of an understanding spiritual father who is a masterful student of Scripture, biblical language, and the needs of his monks.
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