Medievalists have much to gain from a thoroughgoing contemplation of place. If landscapes are windows onto human activity, they connect us with medieval people, enabling us to ask questions about their senses of space and place. In A Place to Believe In Clare Lees and Gillian Overing bring together scholars of medieval literature, archaeology, history, religion, art history, and environmental studies to explore the idea of place in medieval religious culture. The essays in A Place to Believe In reveal places real and imagined, ancient and modern: Anglo-Saxon Northumbria (home of Whitby and Bede&’s monastery of Jarrow), Cistercian monasteries of late medieval Britain, pilgrimages of mind and soul in Margery Kempe, the ruins of Coventry Cathedral in 1940, and representations of the sacred landscape in today&’s Pacific Northwest. A strength of the collection is its awareness of the fact that medieval and modern viewpoints converge in an experience of place and frame a newly created space where the literary, the historical, and the cultural are in ongoing negotiation with the geographical, the personal, and the material. Featuring a distinguished array of scholars, A Place to Believe In will be of great interest to scholars across medieval fields interested in the interplay between medieval and modern ideas of place. Contributors are Kenneth Addison, Sarah Beckwith, Stephanie Hollis, Stacy S. Klein, Fred Orton, Ann Marie Rasmussen, Diane Watt, Kelley M. Wickham-Crowley, Ulrike Wiethaus, and Ian Wood.

What or where is the place of faith? Is it a physical location? No, it is where we are when we step out into the unknown in blind yet obedient faith because that is all that is we have left. Our Christian vocabulary is filled with ideas, quotes, and even promises from God that are meant for our comfort and reassurance. As real as God's Word is, what happens when all has been recalled and rehearsed and we still find ourselves alone at the place of faith?

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

Drawing on family history and his own story, noted theologian and pastoral leader Fr. Louis J. Cameli takes readers on an archaeological exploration into the faith passed down across time and place. Beginning in his ancestral home in Italy and tracing the story through the centuries, Cameli unearths layers of faith to lead readers to a clearer understanding of their own faith as a legacy from the community of the Church. In The Archaeology of Faith, Fr. Louis Cameli digs into his ancestry to uncover the source of his own faith and invites believers and seekers alike to examine their own faith in the context of history and within the community of the Church. Tracing the evolution of faith from pre-Christian times in his ancestral village of Grottamare on Italy’s Adriatic coast, Cameli discovered how faith intersects with the most basic predicaments of life. While studying the rise of monasticism, he learned that faith is lived in community. As he looked at the medieval raids of Saracen pirates, Cameli found a sense of living with vulnerability. Finally, he realized that trust in God was modeled for him by the relatives who farm the same land today as their ancestors did. As Cameli studied the rich complexity of faith in his family history, he reflected on his own life, his vocation, and the personal challenges that his beliefs pose. Cameli is a highly respected priest in the Archdiocese of Chicago, where he has served as the Cardinal’s delegate for formation and mission and is a frequent speaker at conferences and workshops.

For the last decade, early modern studies have significantly been reshaped by raising new and different questions on the uses of religion. This ‛religious turn’ has generated new discussion of the social processes at work in early modern Europe and their cultural effects ‐ from the struggle over religious rites and doctrines to the persecution of secret adherents to forbidden practices. The issue of religious pluralisation has been mostly debated in terms of dissent and escalation. But confessional controversy did not always erupt into hostilities over how to symbolize and perform the sacred nor lead to a paralysis of social agency. The order of the day may often have been to suspend confessional allegiances rather than enforce religious conflict, suggesting a pragmatic rather than polemic handling of religious plurality. This raises the urgent question of how 'normal' transconfessional and even transreligious interaction was produced in a context of highly sharpened and always present reflexivity on religious differences. Our volume takes up this question and explores it from an interdisciplinary and interconfessional perspective. The title “Forgetting Faith?” raises the question whether it was necessary or indeed possible to sidestep religious issues in specific contexts and for specific purposes. This does not mean, however, to describe early modern culture as a process of secularization. Rather, the collection invites discussion of the specific ways available to deal with confessional conflict in an oblivional mode, precisely because faith still mattered more than many other social paradigms emerging at that time, such as nationhood, ethnic origin or class defined through property.