Bøger i Monastic Studies Series serien

In the Early Middle Ages, the irish temperament-individualistic, poetic, and deeply loyal to family-produced great and learned saints and a unique monastic literature. The rules, maxims, litanies, and poems of early irish monks convey the spirituality of the Isle of Saints in the sixth to eighth centuries.

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.

Throughout the Christian world, women have chosen to lead disciplined lives of prayer and asceticism.

'I have plucked the finest flowers of the unmown meadow and worked them into a row which I now offer to you', wrote John Moschos as he began his tales of the holy men of seventh-century Palestine and Egypt. This translation offers readers contemporary insights into the spirituality of the desert.

From the eighth to the fifteenth centuries, Bede's authority as a scriptural exegete was second only to that of the Doctors of the Latin Church. Yet modern readers associate this remarkable scholar-monk only with his History of the English Church and Nation and ignore the works he saw as his chief accomplishment.

Best known in the Middle Ages as a scriptural exegete, Bede here provides a running gloss on the Letters of James, Peter, John, and Jude. Why he chose these `lesser letters' for his first attempt at written exegesis no one knows; perhaps he did so because so few other scriptural commentators had glossed them.

The burgundian reformer abbot draws a picture of the perfect frontier bishop, and holds him up as a model for bishops everywhere. Conversion is used here not in the modern sense of transferring from one ecclesiastical body to another, but in the patristic and monastic sense of metanoia, turning one's entire being wholly to God.

Preaching was a much admired, much studied, and much practiced art by both abbots and secular clergy. This handbook designed for training future preachers gives moderns an insight into the technique and the content of those twelfth-century sermons.

These are the letters of Adam of Perseigne, Spiritual director to kings and clerics, nuns and nobles and adviser to Richard the Lion-hearted; Adam also found favor at the witty court of the Countess of Champagne.

Taking up Saint Bernard's unfinished sermon-commentary, Gilbert ruminates on verse 3:1-5:10 in forty-eight sermons, leaving the task to be finished by John of Ford.

The monk and the knight-the two quintessentially medieval European heroes-were combined in the Knights Templar, men who took the monastic vows and defended the holy places and pilgrims.

Amadeus became a monk of Clairvaux in 1125, just about the time its abbot, Bernard, began to be noticed by the Church at large. Formed as a monk under the charismatic influence of Saint Bernard, Amadeus retained a distinctive piety which finds eloquent expression in this series of sermons, almost all that survives from his pen.

The young abbot meditates on the singular role of the Virgin Mother of Christ 'to satisfy [his] own devotion', and in doing so bequeathes his own love of Mary and of Scripture to his Order and to the Church.

His own experience of human weakness in a worldly life at the court of King David of Scotland made him sensitive to the doctrine of charity which he found among Cistercian monks. Because the divine nature is love, as the Bible tells us, directing our love to God-love conforms us to the image of God that has been lost through sin.

Taking up Saint Bernard's unfinished sermon-commentary, Gilbert ruminates on verse 3:1-5:10 in forty-eight sermons, leaving the task to be finished by John of Ford.

Perhaps Bernard's most delightful tract, On Loving God posits that everything good in human persons is an expression of God's love and by love the person may participate in the being of the triune God.

The son of Burgundian nobility, Bernard admitted after years of struggle that humility remained for him the most elusive of the virtues. Yet the uncompromising vehemence of his love for God made him strive for what monastic tradition taught is indispensable to anyone hoping to share God's perfect love.

A scholar turned monk, Isaac combined the increasingly technical vocabulary of the cathedral schools with the spiritual tradition of the monastery. Dialectic is here combined with meditative reflection.

This book tells the life of a saint by a saint. Malachy O'Morgair spent his life and considerable energies exhorting, wheedling, badgering, and praying his countrymen back to christian faith and practice. Bernard holds him up in this Life, eulogy, and hymn as a model to bishops.

In the twelfth and early thirteenth centuries, The Song of Songs was a favorite book of Cistercian monks. Bernard of Clairvaux, Gilbert of Hoyland, and John of Ford, as well as William of Saint Thierry, read it as a dialogue between Christ the Bridegroom and the human soul, the Bride.

Aelred of Rievaulx was born in the borderlands of Northumbria was raised at the royal court of Scotland. In this second volume on spiritual friendship, written near the end of his life, Aelred completes his early treatise and shares his mature experience of the love of his companions and the love of God.

William of Saint Thierry left all things in his search for God. He left his home in Liege (modern Belgium) to study in France. He left the schools to enter Benedictine monastic life at Rheims. And late in life he left the Benedictines to enter the most austere, recently founded Cistercian abbey of Signy in the Ardennes forest.

A profound mystic, Bernard sought, above all and in all, to be with God and to bring all persons to the experience of God. His Sermons on the Song of Songs are among the most famous and most beautiful examples of medieval scriptural exegesis. In them the modern reader can catch a glimpse of the genius which an entire generation found irresistible.

A profound mystic, Bernard sought, above all and in all, to be with God and to bring all persons to the experience of God. His Sermons on the Song of Songs are among the most famous and most beautiful examples of medieval scriptural exegesis. In them the modern reader can catch a glimpse of the genius which an entire generation found irresistible.

Meditation on Christ's humanity and a letter of instruction on a disciplined spiritual life for his sister, epitomize Aelred's gentle spirituality. His pastoral prayer reflects a man conscious that he is accountable to God for the souls of others.

Written in the fifth century, during one of the most formative periods of Christian monasticism in Egypt and Palestine, The Ascetic Discourses show a strong influence of the Scripture, both Old and New, and of Early monastic writers.

The living link through whom the ascetic principles of hellenistic philosophers passed into monasticism, Evagrius molded Christian asceticism through his own works and through his influcence on John Cassian, Climacus, Pseudo-Denis, and Saint Benedict.

At the dividing line between Antiquity and the Middle Ages, scholar-diplomat-pastor-writer-pope Gregory the Great drew on his profound knowledge of Scripture and his personal experience to preach the Gospel. These forty homilies show the practical concerns Gregory faced as well as the theological expectations he had of his flock.

Separated by schism from Greek and Latin Christians and surviving under Islamic suzerainty, the Church of Egypt produced insightful saints and heroic martyrs in a chapter in church history now opened to readers of English for the first time.

A panorama of Russian Christian spirituality, richly illustrated with passages from formative works.