Throughout this century the Letter of James has been viewed consistently as a disjointed set of instructions. Father Hartin deviates radically from this approach. He shows that the "call for perfection" provides a unifying meaning for the letter. Examining the concept of perfection against the background of the Greco-Roman world, the Old Testament, and the Septuagint, the author shows that perfection provides a key to define the spirituality of the Letter of James. It offers an understanding of God and of the way one is called "to be in the world." Hartin adopts a fresh approach toward understanding the categories of wisdom, eschatology, and apocalyptic as they illuminate the letter's advice.

Written as a concise handbook, this Practical Guide presents a novel paradigm for addressing the enduring questions of our existence, while providing a roadmap to the rational pursuit of spirituality in contemporary life. Approaching our spiritual development as one would any experimental science, Bahram Elahi, MD, describes the nature of the human soul, or self, through a series of original diagrams and functional analogies to medicine, psychology, and physics. In so doing, he introduces a new medicine of the soul that not only establishes how to nourish and develop the soul through the practice of correct divine and ethical principles, but also how to diagnose and treat its various ailments. Explaining the purpose of our presence on earth as the completion of the first stage in our spiritual development, he summarizes this fundamental work in three main points: examining and mending one’s faith, sufficiently developing one’s sound reason, and cultivating one’s humanity. Ultimately, this timely Practical Guide offers readers of all backgrounds an accessible roadmap to our spiritual journey that is adapted to life in modern society.

"Steps to Spiritual Perfection gathers eight studies into a single work that can serve as a companion volume to Ad Monachos in the Ancient Christian Writers series (Paulist Press). The book treats the following major themes of fourth-century Egyptian monasticism - spiritual progress, exegesis, purity of heart, and monastic prayer - and thereby bridges the distance between ourselves and this treasure from another time."--BOOK JACKET.

An examination of the spirituality of imperfection ; draws on the wisdom stories of the ages from the Hebrew, Greek, Buddhist and Christian traditions to provide a wellspring of hope and inspiration to anyone who thirsts for spiritual growth and guidance.

Walter Hilton's The Scale of Perfection maintains a secure place among the major religious treatises composed in fourteenth-century England. This guide to the contemplative life, written in two books of more than 40,000 words each, is notable for its careful explorations of its religious themes and also as a monument of Middle English prose. Its popularity is attested by the fact that some forty-two manuscripts containing one or both of the books survive, with a relatively large number of manuscipts with Book I alone, which suggests it may have been the more popular of the two. Hilton (born c. 1343) was a member of the religious order known as the Augustinian Canons. There is reason to believe that be was trained in canon law and studied at the University of Cambridge. He was the author of a number of works in English and Latin, all much shorter than The Scale. He died at the Augustinian Priory of Thurgarton in Nottinghamshire in 1396. On the basis of the content of certain of his works it can be safely inferred that he was actively involved in some of the religious controversies current in England in the 1380s and 1390s, and his principal concern, evident in The Scale , is to defend orthodox belief, especially in the conduct of the contemplative life.

This title, by John Saward, explores foolishness and fools in Catholic and Orthodox spirituality.

First published in 1938, this book made a significant contribution to the scholarship on mysticism by approaching the problems of mysticism from the theological angle adopted by the church fathers and medieval scholastics. Seeking to strike a balance with the psychological method, Stolz began his study with an examination not of John of the Cross or Teresa de Avila, but of St. Paul's account of his rapture. Stolz's analysis clarified the theological foundation of mysticism and its development in the ecclesiastical tradition, with his assertion that "mysticism is built on the sacramental and therefore the liturgical life, and is thus bound up intrinsically with Christian life, of which it is the conscious intensification and perfection."