Like Bernard of Clairvaux, whose last act was to leave his cloister to mediate 'successfully 'between two nobles and prevent bloodshed, Thomas Merton found in the monastic life of prayer a source of strength, empathy, and understanding. To understand Merton, one must first know him as a Prophet of Monastic renewal. John Eudes Bamberger entered Gethsemani Abbey in 1950, having earned an MD from the University of Cincinnati the previous year and done his internship at Georgetown University Hospital. A student of Thomas Merton from 1952-1955, he worked with Merton, after his ordination in 1956, in screening applicants to the abbey. He served as abbot of the Abbey of the Genesee, in New York state, from 1971 until 2001. Since returning from a term as superior in the Philippines, he lives in a hermitage at Genesee.
Like Bernard of Clairvaux, whose last act was to leave his cloister to mediate 'successfully 'between two nobles and prevent bloodshed, Thomas Merton found in the monastic life of prayer a source of strength, empathy, and understanding. To understand Merton, one must first know him as a Prophet of Monastic renewal. John Eudes Bamberger entered Gethsemani Abbey in 1950, having earned an MD from the University of Cincinnati the previous year and done his internship at Georgetown University Hospital. A student of Thomas Merton from 1952-1955, he worked with Merton, after his ordination in 1956, in screening applicants to the abbey. He served as abbot of the Abbey of the Genesee, in New York state, from 1971 until 2001. Since returning from a term as superior in the Philippines, he lives in a hermitage at Genesee.
John Chryssavgis explores the sacred dimension of the natural environment, and the significance of creation in the rich theological history and spiritual classics of the Orthodox Church, through the lens of its unique ascetical, liturgical and mystical experience. The global ecological crisis affecting humanity's air, water, and land, as well as the planet's flora and fauna, has resulted in manifest fissures on the image of God in creation. Chryssavgis examines, from an Orthodox Christian perspective, the possibility of restoring that shattered image through the sacramental lenses of cosmic transfiguration, cosmic interconnection, and cosmic reconciliation. The viewpoints of early theologians and contemporary thinkers are extensively explored from a theological and spiritual perspective, including countering those who deny that God's creation is in crisis. Presenting a worldview advanced and championed by the Orthodox Church in the modern world, this book encourages personal and societal transformation in making ethical and economic choices that respect creation as sacrament.
Why does Thomas Merton continue to fascinate and what can he teach us today? Divine Discontent explores the paradoxes and contemporary resonances of his life and work. Thomas Merton continues to speak with a prophetic voice. The 2015 centenary of his birth provides an opportunity to reconsider both the international reputation and the relevance in today's world of a man who still intrigues, perplexes and challenges - as a Trappist monk, as a writer, as a contemplative, as a social critic, and (in the context of world faiths) as an ecumenist. Merton's extensive writings (many of which were not available until the late 1980s and 1990s) provide the basis of an examination of the various aspects of his story, permitting Merton to speak for himself whenever possible, but enabling also an analysis of his abiding fascination and the discontents - human and divine - that dominated so much of his life. In the light of all that he has to say, we are encouraged to look again at our preconceived ideas about the natural world, the prevailing culture, abuses of power, questions of war and peace, institutions and the freedom of the individual, contemplation and action - and the search for God.
Despite its rich history in the Latin tradition, Christian monasticism began in the east; the wellsprings of monastic culture and spirituality can be directly sourced from the third-century Egyptian wilderness. In this volume, John Binns creates a vivid, authoritative account that traces the four main branches of eastern Christianity, up to and beyond the Great Schism of 1054 and the break between the Catholic and Orthodox churches. Binns begins by exploring asceticism in the early church and the establishment of monastic life in Egypt, led by St Anthony and Pachomius. He chronicles the expansion, influence and later separation of the various Orthodox branches, examining monastic traditions and histories ranging from Syria to Russia and Ethiopia to Asia Minor. Culminating with both the persecution and the revival of monastic life, Binns concludes with an argument for both the diversity and the shared set of practices and ideals between the Orthodox churches, creating a resource for both cross-disciplinary specialist and students of religion, history, and spirituality.
The context of the history of Georgia from the fourth to the sixth centuries -- Christianity and monasticism in Georgia in the fourth and fifth centuries -- Peter's genealogy in the life of Peter the Iberian : hagiographic ancestry -- The history of the christological controversies and their context in Palestine from the fourth to the sixth centuries -- Monasticism in fifth-century Palestine -- On the death of Theodosius -- The anti-chalcedonian defeat in Palestine -- Authorship -- John Rufus -- Rhetoric and genre in the life of Peter the Iberian -- Text-critical overview -- Versions and original text -- Synopsis of the Vita Petri Iberi and the De obitu Theodosii -- Outline of the Vita Petri Iberi -- Outline of the De obitu Theodosii -- Genealogical tables of the families of Peter the Iberian and Zuzo -- Chronological timeline -- Texts and translations -- Life of Peter the Iberian -- On the death of Theodosius.
Infinite Reach: Spirituality in a Scientific World connects and integrates the great spiritual insights with science and mathematics for the increasing numbers of Americans who consider themselves spiritual but not religious, or spiritual and religious, or "none of the above," and who no longer find traditional religious doctrines and institutions credible or matching their experience. In nontechnical language it precisely and clearly traces how current brain-mind research informs and enhances inner spiritual and religious experience, and how scientific cosmology confirms spiritual intuitions. From hunting-gathering prehistory, through city-states, empires, and the great religions, scientific methods advance exponentially faster into the future, while the great spiritual insights have never been surpassed, though often ignored or denied. But scientific knowing and spiritual knowing share infinite reach. Brain-mind research contributes to understanding and living meditation and spiritual practices in silence, ritual, and vision. Modern physics and mathematics demonstrate how humans observe and participate in the actual evolution of the universe. Fractals in chaos theory are spiritual images of ultimate reality. In creating, loving, and undifferentiated presence we find our own unique voice in the mystery of ultimate reality, touching down here and now in the specifics of this present moment.
In Behold the Pierced One, Joseph Ratzinger recounts how the composition of a 1981 paper on the Sacred Heart of Jesus had led him to "consider Christology more from the aspect of its spiritual appropriation" than he had done previously. Upon realizing that this same year was the 1300th anniversary of the Third Council of Constantinople, he decided to study the pronouncements of this Council, and came to believe "that the achievement of a spiritual Christology had also been the Council's ultimate goal." Ratzinger's conclusion in attempting to define a spiritual Christology was that "the whole of Christology--our speaking of Christ--is nothing other than the interpretation of his prayer: the entire person of Jesus is contained in his prayer." The spiritual Christology subsequently developed by Ratzinger is one of communio. Indeed, it is one of theosis. Through a personal and ecclesial participation in the prayer of Jesus, exercised in purity of heart, and consummated in the eucharistic celebration, one comes into communion with Jesus Christ and all the members of his Body, so that eventually one can say truly, "It is no longer I who live, but Christ who lives in me" (Gal 2:20).
This book situates Nee's view within the rich heritage of the Protestant, Catholic, and Eastern Orthodox spiritual traditions, and thus renders Nee's thought more intelligible to Christians of both evangelical and more liberal persuasions. In this book Dongsheng John Wu examines Watchman Nee's thought on the spiritual life, focusing on the relationship between spiritual formation and spiritual knowledge. Different ways of acquiring spiritual understanding are explored, including the respective roles of divine illumination, intellectual studies, and life circumstances. Understanding Watchman Nee begins by synthesizing strategic aspects of Nee's teachings as well as formative events and sources in the development of Nee's own spirituality and theology. It then utilizes the critical work of contemporary theologian Mark McIntosh to bring Nee's voice into dialogue with some important figures in the history of Christian spirituality. Such interactions reveal that Nee's crucial theological convictions exhibit strong parallels with related themes found in the church's spiritual or mystical treasures.
John Chryssavgis explores the ascetic teaching and theology of St John Climacus, a classical and formative writer of the Christian medieval East, and the author of the seventh-century Ladder of Divine Ascent. This text proved to be the most widely used handbook of the spiritual life in the Christian East, partly because of its unique and striking symbol of the ladder that binds together the whole book. It has caught the attention of numerous readers in East and West alike through the ages and is a veritable classic of medieval spirituality, whose popularity in the East equals that of The Imitation of Christ in the West. Chryssavgis follows the development and influence of earlier desert literature, from Egypt through Palestine into Sinai, and includes a discussion of the theology of tears, the concept of unceasing prayer, as well as the monastic principles of hesychia (silence) and eros (love).
In the spirit of Ludolph of Saxony (c. 1295–1378) and Ignatius of Loyola (1491–1556), The Fourfold Gospel invites the reader into the mystery of God’s redemption in Jesus Christ. All the parallel passages in the Gospels are glossed together, along with the unique material, using a medieval interpretive approach called the Quadriga or the acronym PaRDeS in Hebrew. Meditating on the literal, canonical, moral, and theological senses of Scripture offers a scaffolding for the spiritual formation of the reader. This volume focuses on the summoning and purgative stage of discipleship—the Sermon on the Mount—as well as participating in Christ’s healing of creation.
The first comprehensive study of the Jesus Prayer, and its origins and use, providing an overview of this ancient mystical prayer practice from the Christian East which is now also widely used in the Western Church.
If God is all-powerful, all-knowing, and entirely good, why do we need to ask God to do good things? Won't God act for the best regardless? Do our prayers even make a difference? Why do some go unanswered? This brief, accessible book provides a fresh angle on our questions to help us think differently about why we pray and what happens when we pray. John Peckham applies the insights from his successful book Theodicy of Love to the perennial problem of petitionary prayer, offering practical implications for how we might pray and live in ways that advance God's kingdom of unselfish love. Since our understanding of petitionary prayer is inseparable from our understanding of God, Peckham sheds significant light on the nature and character of God and the often-mysterious workings of divine providence. He does so by bringing theological and philosophical nuance to readings of key biblical texts on prayer, weaving in other scriptural clues to articulate an understanding of prayer that highlights not only its necessity but also its urgency. This book will appeal to students, pastors, church leaders, and thoughtful laypeople.
Opening with a Foreword by James Alison, this volume is the first in-depth treatment of Alison's theological method. John P. Edwards shows that Alison's theological project outstrips René Girard's application of mimetic theory to theology. He concludes that an explicitly Christian theological perspective is necessary for providing a fully coherent account of Girard's notions of "conversion" and "mimetic desire". This volume grounds Alison's theological method in his understanding of the ongoing interaction between conversion and theological reflection, which is informed by his use of mimetic theory. While Alison describes this method as “theology in the order of the discovery”, the author refers to it as an “inductive theology”. The volume closes by demonstrating that such a theology bears fruit in a renewed understanding of the value of Christian doctrines and, particularly, the doctrine of revelation.
Dr. John (Jack) O’Handley looks back at growing up as a Navy brat who spent six years in a Trappist monastery before deciding to embark on a career as a doctor. As the oldest son of a career naval officer and his wife, Marie, the author grew up in many parts of the world. His father was one of five children born to a former Catholic priest and his wife in Brooklyn. While he grew up in a loving family, the author’s father never did understand his decision to drop out of college to enter monastic life. In this memoir, he looks back at his life as a Trappist monk as well as what eventually led him to pursue a career in medicine—as well as how he fell in love with a nursing student named Hannah. The two eventually married and started a family. Join the author as he offers fascinating glimpses into a life along the road less traveled, including his time as a monk, family physician, and tending to the homeless of Columbus, Ohio, for more than twenty-five years as a street doctor.
Revealing unexpected truths about early desert spirituality, this volume argues that the lives of Barsanuphius and John relate closely to contemporary urban communities and how clergy tackle social challenges. The early Desert Fathers and Mothers have exercised a particular charm and appeal in recent years, but they have often been portrayed as inaccessible and eccentric figures in the history of monastic spirituality. John Chryssavgis argues that the elders have an unusual capacity to reach into the depths of the heart to reveal the extraordinary in the very ordinary, and that the correspondence between Barsanuphius and John offers an unparalleled glimpse into the sixth-century religious, political, and secular world. It opens with an exploration into the historical context of Palestinian monasticism, followed by an evaluation of the fundamental principles and practices of Barsanuphius and John.
Christians of all denominations are looking today to the ancient discipline of a rule of life to strengthen their sense of living in Christ and participating in a wider community. For the first time the brothers of the Society of Saint John the Evangelist are making their rule—completely rewritten and revised—available to the church at large. The book is composed of 49 short chapters that develop classical monastic themes of hospitality, poverty, celibacy, and obedience, exploring what these might mean to men and women living at the end of the millennium. And because this is a modern rule, it provides guidance and reflection in less traditional areas, too—leadership, conflict, the use and abuse of authority, work, the need for rest and silence, vocation, and fellowship with the poor. Therefore it has much to teach Christians in other kinds of communities, including the family, the parish, and the workplace. Concluding chapters give suggestions for meditating on the Rule and for its use as an aid to discernment and spiritual growth for prayer groups and parish life committees.
In 1969, one year after Thomas Merton's tragic (and suspicious) death, John Howard Griffin was invited to write a biography of America's most famous monk, a monk who strangely had become a best-selling theologian. The result was Follow the Ecstasy: The Hermitage Years of Thomas Merton (1983). Both Merton and Griffin were converts to Catholicism, and they had become fast friends during Griffin's occasional retreats to the Trappist Abbey of Gethsemani where Merton was cloistered. As Robert Bonazzi writes in his Foreword, "With natural humility and intense spirituality, they taught each other by example and silence." Merton and Griffin were both photographers as well as writers. Griffin wrote about Merton's painting and photography in A Hidden Wholeness: The Visual World of Thomas Merton (1970). They also shared a fascination with the French theologian Jacques Maritain, as well as French modernists Pierre Reverdy, George Braque, and Albert Camus. Griffin fell ill before he could finish his biography of Merton, and the mantle of official biographer passed to Michael Mott, author of The Seven Mountains of Thomas Merton, an essential compendium of the monk's life. Yet Follow the Ecstasy gets closer to the man—a portrait made by one who shared not only personal histories and interests with Merton, but an "intuitive perspective of solitude.
Here is an opportunity to explore the vibrant spirituality of Celtic Christianity through a seven-day retreat. Each day offers an engaging reflection, suggested scriptures, reflection questions, prayerful activities, and a rich array of prayers and blessings.
This collection presents new research in angelology, giving special attention to the otherworldly beings known as the Watchers who are able to move between heaven and earth. According to the pseudepigraphic Book of the Watchers (1 Enoch 1-36), these angels descend to mate with women. The collection begins by examining Watchers traditions in biblical and non-biblical writings (e.g., Gen 6:1-4, the Qumran Hodayot, Book of Jubilees, and Book of Revelation). The collection also surveys Watchers traditions among late antique writings, including the Apocryphon of John, Manichean and Islamic writings, testamentary literature, the Pseudo-Clementines, and medieval Scholastic texts.
The spirituality and lives of the desert fathers and mothers are often seen as the beginning and end of Christian monastic life. Their stories and messages inspire not only the most devout Christians but also the “nones” and the “dones.” In Desert Dangers and Delights John Michael Talbot reflects on his experience as a spiritual father and a popularizer of Catholic Christian spirituality through his music and teaching. He uses his own stories, Scripture, and the stories and sayings of the desert fathers and mothers to show a radically alternative way of living and thinking in Christ. With questions for reflection at the end of each chapter, this book will aid all readers, from experienced monastics to those just beginning a spiritual journey with Christ.
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