Chronicles the Catholic women's movement in eight countries of Western Europe -- its struggles, hopes, and promise of a new "springtime" of the Faith -- for women, men, and the institutional Church at large.

Today a premier tourist destination in the heart of Amish country, Ephrata was a community of radical Pietist Germans who lived in peace and contemplation among magnificent buildings and an idyllic setting. This book is the first definitive work of The Ephrata Cloister and its charismatic founder, Georg Conrad Beissel.

This little book attempts to provide the reader with the knowledge to initiate sincere conversation and friendship with the universe encompassing and indwelling Mystery of God. Why and how this undertaking is possible constitute the substance of this little book. If the spiritual journey being recommended and explained is undertaken and faithfully completed, it will lead to the indescribably precious goal of habitual union with God's indwelling Presence and Love.

There are probably two basic questions Jews have recycled and asked for literally centuries: Is it good for the Jews? And, when (and under what circumstances) is Mashiach coming? In this scarcely known text by the Gaon of Vilna's grand-nephew and disciple, Rabbi Hillel Shaklover, probably the best and most detailed answer extant to the second question is given. And yes, of course, the implication is that it will be good for the Jews-though the passage to Mashichut and Geulah requires difficult preliminary steps, including great battles (both metaphysical and physical) and extraordinary deeds and Mitzvot.

Aelred (1110–1167) served Rievaulx Abbey, the second Cistercian monastery in England, for twenty years as abbot. During his abbacy he wrote thirteen treatises, some offering spiritual guidance and others seeking to advise King Henry II. He also wrote thirty-one sermons as a commentary on Isaiah 13–16 and 182 surviving liturgical sermons, mostly addressed to his monks. This volume contains the second half of Aelred's ninety-eight liturgical sermons from the Reading-Cluny collection, Sermons 134 through 182, as well as Aelred's sermon for the translation of Saint Edward the Confessor in 1163, from the critical edition by Peter Jackson first published in Cistercian Studies Quarterly. For the most part, the collection follows the liturgical year; this volume begins with a sermon for the birth of John the Baptist and ends with three sermons for the feast of All Saints. It contains sixteen Marian sermons as well as a sermon for the birth of Saint Katherine and a sermon for nuns.

Through close examination of ancient, medieval, and modern Lives of the saints, Ann W. Astell demonstrates how the historical transformation of hagiography as a genre correlates with similar changes in biblical studies. Christian hagiography flourished from the fourth to the fifteenth centuries, illuminating the gospel through the overlapping forms of exempla and vita. Originally, the Lives of the saints were understood as hermeneutical extensions of the Bible—God authors the saint, just as God authors the divinely inspired scriptures. During the medieval period, a sense of dual authorship between God and the cooperating saint developed, paralleling the Scholastic impulse to assign greater agency to the human writers of scripture. Then, in the sixteenth century, powerful new anxieties about historical truth pushed hagiography aside for biography, its successor. Drawing on her expertise in the history of Christianity and biblical exegesis, Astell convincingly shows how this radical shift in hagiography’s status—the loss of the literal, allegorical, tropological, and anagogical senses of the Lives—serves as a bellwether for modern biblical reception.

The year is 1597. For nearly a decade, the island of Britain has been under the rule of King Philip in the name of Spain. The citizenry live under an enforced curfew—and in fear of the Inquisition’s agents, who put heretics to the torch in public displays. And with Queen Elizabeth imprisoned in the Tower of London, the British have no symbol to unite them against the enemy who occupies their land. William Shakespeare has no interest in politics. His passion is writing for the theatre, where his words bring laughter and tears to a populace afraid to speak out against the tyranny of the Spanish crown. But now Shakespeare is given an opportunity to pen his greatest work—a drama that will incite the people of Britain to rise against their persecutors—and change the course of history.