New York City’s magnificent Eldridge Street Synagogue was built in 1887 in response to the great wave of Jewish immigrants who fled persecution in eastern Europe. Finding their way to the Lower East Side, the new arrivals formed a vibrant Jewish community that flourished from the 1850s until the 1940s. Their synagogue served not only as a place of worship but also as a singularly important center in the development of American Judaism. A near ruin in the 1980s that was recently reopened after a massive twenty-year restoration, the Eldridge Street Synagogue has been named a National Historic Landmark. But as Bill Moyers tells us in his foreword, the synagogue is also “a landmark of the spirit, . . . the spirit of a new nation committed to the old idea of liberty.” Annie Polland uses elements of the building’s architecture—the façade, the benches, the grooves worn into the sanctuary floor—as points of departure to discuss themes, people, and trends at various moments in the synagogue’s history, particularly during its heyday from 1887 until the 1930s. Exploring the synagogue’s rich archives, the author shines new light on the religious life of immigrant Jews, introduces various rabbis, cantors and congregants, and analyzes the significance of this special building in the context of the larger American-Jewish experience. For more information, go to: www.EldridgeStreet.org

Vols. 10- include the Union's Annual report, 9th, 11th, 16th-18th, 1929, 1936,

Romano Guardini's The Spirit of the Liturgy "helped us to rediscover the liturgy in all its beauty, hidden wealth, and time-transcending grandeur, to see it as the animating center of the Church, the very center of Christian life.... We were now willing to see the liturgy as the prayer of the Church, a prayer moved and guided by the Holy Spirit himself, a prayer in which Christ unceasingly becomes contemporary with us, enters into our lives." — Joseph Cardinal Ratzinger In the Constitution on the Sacred Liturgy, the Fathers of the Second Vatican Council wrote that liturgical reform and renewal must accord with what they called "the spirit of the liturgy". But what did they mean by this? Popes had written and spoken about this spirit in the decades before the council, but another important source is the 1918 book The Spirit of the Liturgy by Romano Guardini, which Pope Benedict XVI credits with sparking the liturgical movement in Germany. The Seven Gifts of The Spirit of the Liturgy is a study of Guardini's watershed text. With contributions from Bishop Arthur Serratelli, Cassian Folsom, O.S.B., Michon Matthiesen, David Fagerberg, Daniel Cardó, Bishop James Conley, Emery de Gaál, and Susan Benofy, as well as Christopher Carstens, it analyzes each of the seven core features of the liturgical spirit as Guardini defined it: objective, corporate, universal, symbolic, meaningful, beautiful, and logical. The Second Vatican Council saw each of these seven characteristics as integral to authentic liturgical reform. Too often they remain absent from liturgical celebrations even today, when subjectivism and individualism take the place of an objective, corporate spirit; when custom-made liturgies neglect the dimension of universality; when frivolous, anemic symbols stand in for a robust symbolism that truly manifests Christ; when beauty and seriousness fade into the background. We hold back the spirit of the liturgy if we don't know what it is, if we don't desire it, and if we don't work to let it animate liturgical prayer and practice. For this reason, nine experts on the liturgy recall in this book Guardini's key spiritual insights, showing how these can deepen our liturgical understanding and practice today.

This landmark book shows how five African civilizations—Yoruba, Kongo, Ejagham, Mande and Cross River—have informed and are reflected in the aesthetic, social and metaphysical traditions (music, sculpture, textiles, architecture, religion, idiogrammatic writing) of black people in the United States, Cuba, Haiti, Trinidad, Mexico, Brazil and other places in the New World.

A guide to providing psychotherapy for the poor stresses the need to help them draw on strengths and resources within themselves and within their communities