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Winner of the 2016 Georgia Author of the Year: Inspirational-religious books. Respected speaker, author, and Patheos blogger Carl McColman introduces Cistercian spirituality as "the hidden jewel of the Church," presenting a surprisingly contemporary path grounded in monastic tradition. This accessible and comprehensive guide highlights a unique focus on simplicity, living close to the earth, and contemplative prayer, all of which make Cistercian spirituality relevant today. Steeped in chant and silence, grounded in down-to-earth work and service, and immersed in the mystical wisdom of teachers ancient (Bernard of Clairvaux) and modern (Thomas Merton), Cistercian spirituality's beautifully humble path has for centuries made monasteries places of rest, retreat, and renewal. Now, Carl McColman offers the first practical introduction to this ancient, contemplative spirituality for all people. Hailed by reviewers of his many books as playful, and profound, McColman draws on his experience as a lay Cistercian to provide insight into the relevance of the tradition to contemporary issues and spiritual practice. He explains how silence, simplicity, stability, stewardship of the earth, contemplation, ongoing conversion, and devotion to Mary combine to offer a rich and unique path to discipleship and intimacy with God.
Cistercian Spirituality: An Ashram Perspective is a spiritual directory written by Fr. Francis Acharya for the monastic community that he founded at Kurisumala (Kerala, India). As the editor, Fr. Michael Casey, relates in the introduction: This book is offered to a wider world in the hope that it will serve as a means of making and deepening contact with the spirit of the Cistercian tradition not so much as it is written but as it has been lived for over six decades by a deeply spiritual man. To those who know of Kurisumala Ashram or who have read the biography of Fr. Francis, it will provide a gateway to an understanding of the interior life of this remarkable monk. In particular, his description of the stages of the experience of prayer will certainly be helpful to many who, like him, are lifelong seekers of the unseen God." Francis Acharya, OCSO, left the Belgian monastery of Scourmont in 1955, after twenty years as a Trappist, to live his monastic life in India. His experiences put him in contact with such other pioneering spirits as Henri Le Saux (Abishiktananda), Jules Monchanin (In Quest of the Absolute), and Bede Griffiths (Return to the Centre, The Golden String), and led to an uncommonly successful inculturation of Christian monasticism within Indian culture and spirituality at Kurisumala, where he served as Acharya, teacher, until his death in 2001. His biography, Kurisumala: Francis Mahieu Acharya, A Pioneer of Christian Monasticism in India, is also published by Cistercian Publications. "
Frana§ois Petit's study of the spirituality of the medieval Premonstratensians (Norbertines), published in the aftermath of the Second World War, remains the definitive treatment of the early centuries of the order of canons founded by Norbert of Xanten in 1121. Petit's attention to the texts, community life, and devotional practice of this Order of Pramontra anticipates recent scholarship in emphasizing the nexus of theology and lived religious experience. It demonstrates both the grandeur of Philip of Harvengt and Adam Scot as spiritual authors and the distinctiveness they share with others in the Norbertine tradition. This English translation renders Petit's magisterial work, long out of print, accessible to a wide international audience.
For at least eight centuries, the Norwegian island of Tautra in the Trondheim fjord has been known for its spiritual waves and special light. In the Middle Ages, Cistercian monks established the northernmost monastery of the Order, living God-centered lives and developing skills such as land use and animal husbandry until the Reformation. In 1999, Cistercian nuns reestablished Tautra Mariakloster, the monastery of Our Lady of the Safe Island. Visitors to the modern monastery, distinguished by its glass-roofed church, quickly sense the silence, peace, and light of the place. Four of the women who live at Tautra have contributed to this volume of monastic wisdom from the north. They write of their experiences as monastics living close to the land, sky, and water on this island, following the liturgical year of the monastery with its enduring rhythm while experiencing the changing seasons and landscape that help to shape their life of faith and light. Includes color photos. The nuns of Tautra Mariakloster are a group of women from eight countries who have been called to monastic life at Tautra, in central Norway.
Thousands and Thousands of Lovers examines the spiritual significance of community to the Cistercian nuns of Helfta—a concern that lies at the heart of the monastery’s literature. Focusing on a woefully understudied resource and the largest body of female-authored writings in the thirteenth century, this book offers insight into the religious preoccupations of a theologically expert and intellectually vibrant cloister to reveal a subtle interplay between communal practice and private piety, other-directed attention, and inward-religious impulse. It considers the nuns’ attitudes toward community among themselves and with their household members as well as with souls in purgatory and the saints.
From the Introduction, by Caroline Walker Bynum: The opportunity to rethink and republish several of my early articles in combination with a new essay on the thirteenth century has led me to consider the continuity-both of argument and of approach-that underlies them. In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders. These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives. The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk--the Cistercians--and other religious groups, monastic and nonmonastic, of the twelfth century. The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression. The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth- and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now--and perhaps has never been--dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians. A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.
In The Way of Simplicity Esther de Waal reveals the riches of the Cistercian (Trappist) tradition and its relevance for today's world. The book draws not only on such twelfth-century writers as Bernard of Clairvaux and Aelred of Rievaulx, but also on Thomas Merton and many contemporary Cistercians. These Cistercian men and women wrote on matters of perennial concern: the true self, growth, integration, friendship, the love of God, and above al the life of prayer. Anyone wishing to explore Cistercian spirituality will find this book an illuminating and practical guide. Esther de Waal is one of today's most celebrated spiritual writers. Seeking God, her classic book on the relevance of the Rule of Saint Benedict, has opened up the riches of the monastic tradition to readers throughout the world for almost twenty-five years. Greatly in demand as a speaker and retreat leader, she lives in Herefordshire, UK.
The Cistercians (White Monks) were the most successful monastic experiment to emerge from the tumultuous intellectual and religious fervour of the 11th and 12th centuries. This book seeks to explore the phenomenon that was the Cistercian Order.
According to the received history, the Cistercian order was founded in Cîteaux, France, in 1098 by a group of Benedictine monks who wished for a stricter community. They sought a monastic life that called for extreme asceticism, rejection of feudal revenues, and manual labor for monks. Their third leader, Stephen Harding, issued a constitution, the Carta Caritatis, that called for the uniformity of custom in all Cistercian monasteries and the establishment of an annual general chapter meeting at Cîteaux. The Cistercian order grew phenomenally in the mid-twelfth century, reaching beyond France to Portugal in the west, Sweden in the north, and the eastern Mediterranean, ostensibly through a process of apostolic gestation, whereby members of a motherhouse would go forth to establish a new house. The abbey at Clairvaux, founded by Bernard in 1115, was alone responsible for founding 68 of the 338 Cistercian abbeys in existence by 1153. But this well-established view of a centrally organized order whose founders envisioned the shape and form of a religious order at its prime is not borne out in the historical record. Through an investigation of early Cistercian documents, Constance Hoffman Berman proves that no reliable reference to Stephen's Carta Caritatis appears before the mid-twelfth century, and that the document is more likely to date from 1165 than from 1119. The implications of this fact are profound. Instead of being a charter by which more than 300 Cistercian houses were set up by a central authority, the document becomes a means of bringing under centralized administrative control a large number of loosely affiliated and already existing monastic houses of monks as well as nuns who shared Cistercian customs. The likely reason for this administrative structuring was to check the influence of the overdominant house of Clairvaux, which threatened the authority of Cîteaux through Bernard's highly successful creation of new monastic communities. For centuries the growth of the Cistercian order has been presented as a spontaneous spirituality that swept western Europe through the power of the first house at Cîteaux. Berman suggests instead that the creation of the religious order was a collaborative activity, less driven by centralized institutions; its formation was intended to solve practical problems about monastic administration. With the publication of The Cistercian Evolution, for the first time the mechanisms are revealed by which the monks of Cîteaux reshaped fact to build and administer one of the most powerful and influential religious orders of the Middle Ages.