The autobiography of one of the most popular saints in history, now available in a new translation.Beyond being recognized as the patron saint of Ireland (perhaps for having chased some nonexistent snakes off the Emerald Isle), little else is popularly known about Saint Patrick.  And yet, Patrick left behind a unique document, his Confession, which tells us much about both his life and his beliefs.  This autobiography, originally written in the fifth century, and short by modern standards, is nonetheless a work that fascinates with its glimpse into the life of an intriguing man, and inspires with its testament of faith.  Here, in this new edition from internationally acclaimed translator John Skinner, the character of Patrick, his era, and his world vividly come to life.  Also included in this volume is the only other document known to have been written by Patrick, a letter he wrote to the soldiers of Coroticus--also Christians--who had raided parts of Ireland and taken away prisoners who were then sold into slavery.  This letter is a wonderful demonstration of Patrick's rhetorical fire.  Quite irate, Patrick harangues his fellow Christians, and the results are every bit as autobiographically revealing as the Confession.  John O'Donohue, author of Anam Cara, provides an insightful foreword that re-creates the unique spirituality of Patrick and of the Irish people, and shows how it applies to our lives today.

    The issues that John Henry Newman raised—the place of religion and moral values in the university setting, the competing claims of liberal and professional education, the character of the academic community, the cultural role of literature, the relation of religion and science--have provoked discussion from Newman's time to our own.

    Socrates, desiring instruction in these matters, converses with Euthyphro, but as usual, the man who professes to know nothing fares better than the man who claims to be an expert. One of Plato’s well-known Socratic Dialogues, Euthyphro probes the nature of piety, and notably poses the so-called Euthyphro Dilemma: Do the gods love a thing because it is holy, or is a thing holy because it is loved by the gods?

    With the help of this revised edition, pastors, students and laypersons need no prior knowledge of biblical exegesis to create their own Bible commentaries.

    Born in Asia Minor in about 130 A.D., he became Bishop of Lyons and died as a martyr early in the third century. His main work, Adversus Haereses (Against the Heresies), is as relevant today as it was eighteen hundred years ago. It is a critique of Gnosticism, the 'anti-body' heresy, which, far from dying out, continues to flourish as the main threat to the Christian faith in our own day. With serenity and good humor, Irenaeus unfolds the unity of God's purpose in creation and redemption, in Old and New Testaments. The flesh and blood which Gnosticism so despised has been assumed by God in the womb of the Virgin Mary, and glorified in the Resurrection and the Eucharist. In this book, quotations from Saint Irenaeus have been arranged thematically in order to show the unity of his Christian view of the world. The texts have been selected and are introduced by the late Hans Urs von Balthasar, who is widely regarded as one of the greatest Catholic theologians of this century. They are translated by John Saward.

    Evans are the writings that have had such a major role in shaping the Western monastic tradition and influencing the development of Catholic mystical theology. Together with an introduction by the master of Bernard studies, jean Leclercq, they comprise a volume that occupies and place of special importance in the chronicle of the history of the western spiritual adventure.

    Irenaeus was his disciple, and tells us that "Polycarp was instructed by the apostles, and was brought into contact with many who had seen Christ" (Adv. Haer., iii. 3; Euseb. Hist. Eccl., iv. 14).

    Now, in Meeting Jesus Again for the First Time, Marcus Borg addresses the yearnings of those who want a fully contemporary faith that welcomes rather than oppresses our critical intelligence and openness to the best of historical scholarship. Borg shows how a rigorous examination of historical findings can lead to a new faith in Christ, one that is critical and, at the same time, sustaining.Drawing on his own journey from a naïve, unquestioning belief in Christ through collegiate skepticism to a mature and contemporary Christian faith, Borg illustrates how an understanding of the historical Jesus can actually lead to a more authentic Christian life—one not rooted in creed or dogma, but in a life of spiritual challenge, compassion, and community.In straightforward, accessible prose, Borg looks at the major findings of modern Jesus scholarship from the perspective of faith, bringing alive the many levels of Jesus's character: spirit person, teacher of alternative wisdom, social prophet, and movement founder. He also reexamines the major stories of the Old Testament vital to an authentic understanding of Jesus, showing how an enriched understanding of these stories can uncover new truths and new pathways to faith.

    Together they express a philosophy, or a moral code, by which Confucius, one of the most humane thinkers of all time, believed everyone should live. Upholding the ideals of wisdom, self-knowledge, courage and love of one’s fellow man, he argued that the pursuit of virtue should be every individual’s supreme goal. And, while following the Way, or the truth, might not result in immediate or material gain, Confucius showed that it could nevertheless bring its own powerful and lasting spiritual rewards.This edition contains a detailed introduction exploring the concepts of the original work, a bibliography and glossary and appendices on Confucius himself, The Analects and the disciples who compiled them. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

    Habermas takes up the challenge posed by the radical critique of reason in contemporary French poststructuralism. Tracing the odyssey of the philosophical discourse of modernity, Habermas's strategy is to return to those historical crossroads at which Hegel and the Young Hegelians, Nietzsche and Heidegger made the fateful decisions that led to this outcome. His aim is to identify and clearly mark out a road indicated but not taken: the determinate negation of subject-centered reason through the concept of communicative rationality. As The Theory of Communicative Action served to place this concept within the history of social theory, these lectures locate it within the history of philosophy. Habermas examines the odyssey of the philosophical discourse of modernity from Hegel through the present and tests his own ideas about the appropriate form of a postmodern discourse through dialogs with a broad range of past and present critics and theorists. The lectures on Georges Bataille, Michel Foucault, Jacques Derrida, and Cornelius Castoriadis are of particular note since they are the first fruits of the recent cross-fertilization between French and German thought. Habermas's dialogue with Foucault--begun in person as the first of these lectures were delivered in Paris in 1983 culminates here in two appreciative yet intensely argumentative lectures. His discussion of the literary-theoretical reception of Derrida in America--launched at Cornell in 1984--issues here in a long excursus on the genre distinction between philosophy and literature. The lectures were reworked for the final time in seminars at Boston College and first published in Germany in the fall of 1985.

    This is a comprehensive attempt to make the spiritual tradition of large areas of mankind more generally accessible to the ordinary interested reader. A. M. Allchin in Church Times Catherine of Siena-The Dialogue translation and introduction by Suzanne Noffke, O.P., preface by Giuliana Cavallini If you have received my love sincerely without self-interest, you will drink your neighbor's love sincerely. It is just like a vessel that you fill at the fountain. If you take it out of the fountain to drink, the vessel is soon empty. But if you hold your vessel in the fountain while you drink, it will not get empty: indeed, it will always be full. Catherine of Siena, 1347-1380 This is the crowning spiritual work of the only woman other than Teresa of Avila to be granted the title of Doctor of the Roman Catholic Church. This volume was simply called my book by the fourteenth-century Italian saint. The aim of her book (one of the first books to see print in Spain, Germany, Italy, and England), says Dr. Noffke in her Foreword, was the instruction and encouragement of all those whose spiritual welfare was her concern. Catherine was a mystic whose plunge into God plunged her deep into the affairs of society, Church and the souls who came under her influence. Professor Noffke goes on to call The Dialogue a great tapestry to which Catherine adds stitch upon stitch until she is satisfied that she has communicated all she can of what she has learned of the way of God. In this, the sixth centenary of the great Dominican's death, we live in a time so badly in need of her sense of institutional reform as flowing from Divine truth, love and charity. Dr. Noffke says: In the opening pages of The Dialogue Catherine presents a series of questions or petitions to God the Father each of which receives a response and amplification. There is the magnificent symbolic portrayal of Christ as the bridge. There are specific discussions of discernment, tears (true and false spiritual emotion), truth, the sacramental heart ('mystic body') of the Church, divine providence, obedience.... It is not so much a treatise to be read as it is a conversation to be entered into with earnest leisure and leisurely earnest.

    He writes in the conviction that science--biology, psychology, sociology--can provide valuable information on particular aspects of relations between the sexes, but that a full understanding can be obtained only by study of the human person as a whole. Central to his argument is the contrast between the personalistic and the utilitarian views of marriage and of sexual relations. The former views marriage as an interpersonal relationship, in which the well-being and self-realization of each partner are of overriding importance to the other. It is only within this framework that the full purpose of marriage can be realized. The alternative, utilitarian view, according to which a sexual partner is an object for use, holds no possibility of fulfillment and happiness. Wojtyla argues that divorce, artificial methods of birth control, adultery (pre-marital sex), and sexual perversions are all in various ways incompatible with the personalistic view of the sexual self-realization of the human person. Perhaps the most striking feature of the book is that Wojtyla appeals throughout to ordinary, human experience, logically examined. He draws support for his views on the proper gratification of sexual needs, on birth control, and on other matters, from the findings of physiologists and psychologists. His conclusions coincide with the traditional teachings of the Church, which invoke scriptural authority. His approach ensures that non-Christians also can consider his arguments on their own merits.

    Many prominent writers have acknowledged its influence on their work; students of intellectual history consider it a landmark; and the generation born after World War II considers Buber one of its prophets. Buber's main proposition is that we may address existence in two ways: (1) that of the "I" toward an "It," toward an object that is separate in itself, which we either use or experience; (2) that of the "I" toward "Thou," in which we move into existence in a relationship without bounds. One of the major themes of the book is that human life finds its meaningfulness in relationships. All of our relationships, Buber contends, bring us ultimately into relationship with God, who is the Eternal Thou.The need for a new English translation had been felt for many years. The old version was marred by many inaccuracies and misunderstandings, and its recurrent use of the archaic "thou" was seriously misleading. Professor Walter Kaufmann, a distinguished writer and philosopher in his own right who was close to Buber, retranslated the work at the request of Buber's family. He added a wealth of informative footnotes to clarify obscurities and bring the reader closer to the original and wrote an extensive prologue that opened up new perspectives on the book and on Buber's thought. This volume provided a new basis for all subsequent discussions of Buber.

    It is the art of “practicing the presence of God in one single act that does not end.” He often stated that it is God who paints Himself in the depths of our souls. We must merely open our hearts to receive Him and His loving presence. As a humble cook, Brother Lawrence learned an important lesson through each daily chore: The time he spent in communion with the Lord should be the same, whether he was bustling around in the kitchen—with several people asking questions at the same time—or on his knees in prayer. He learned to cultivate the deep presence of God so thoroughly in his own heart that he was able to joyfully exclaim, “I am doing now what I will do for all eternity. I am blessing God, praising Him, adoring Him, and loving Him with all my heart.” This unparalleled classic has given both blessing and instruction to those who can be content with nothing less than knowing God in all His majesty and feeling His loving presence throughout each simple day.

    Dreher found that the medieval poem offered him a surprisingly practical way of solving modern problems.Following the death of his little sister and the publication of his New York Times bestselling memoir The Little Way of Ruthie Leming, Dreher found himself living in the small community of Starhill, Louisiana where he grew up. But instead of the fellowship he hoped to find, he discovered that fault lines within his family had deepened. Dreher spiraled into depression and a stress-related autoimmune disease. Doctors told Dreher that if he didn’t find inner peace, he would destroy his health. Soon after, he came across The Divine Comedy in a bookstore and was enchanted by its first lines, which seemed to describe his own condition. In the months that followed, Dante helped Dreher understand the mistakes and mistaken beliefs that had torn him down and showed him that he had the power to change his life. Dreher knows firsthand the solace and strength that can be found in Dante’s great work, and distills its wisdom for those who are lost in the dark wood of depression, struggling with failure (or success), wrestling with a crisis of faith, alienated from their families or communities, or otherwise enduring the sense of exile that is the human condition. Inspiring, revelatory, and packed with penetrating spiritual, moral, and psychological insights, How Dante Can Save Your Life is a book for people, both religious and secular, who find themselves searching for meaning and healing. Dante told his patron that he wrote his poem to bring readers from misery to happiness. It worked for Rod Dreher. Dante saved Rod Dreher’s life—and in this book, Dreher shows you how Dante can save yours.