Covers Low Mass, Sacramentaries, other Western Rites, etc. Highlights the reforms of Popes St. Gregory the Great (590-604) and St. Pius V (1566-1572). Says neither \"reform\" produced a \"new\" liturgy.

    In World War II it spent more consecutive days in combat than almost any other outfit. Recruited mainly from the Carolinas and Georgia and Tennessee, they were one of the hardest-fighting units the U.S. ever fielded in Europe. What was it about these men that made them so indomitable? They were tough and resilient for a start, but this division had something else. They possessed intrinsic zeal to engage the enemy that often left their adversaries in awe. Their U.S. Army nickname was the “Old Hickory” Division. But after encountering them on the battlefield, the Germans themselves came to call them “Roosevelt’s SS.”This book is a combat chronicle of this illustrious division that takes the reader right to the heart of the fighting through the eyes of those who were actually there. It goes from the hedgerows of Normandy to the 30th’s gallant stand against panzers at Mortain, to the brutal slugs around Aachen and the Westwall, and then to the Battle of the Bulge. Each chapter is meticulously researched and assembled with accurate timelines and after-action reports. The last remaining veterans of the 30th Division and attached units who saw the action firsthand relate their remarkable experiences here for the first, and probably the last time. This is precisely what military historians mean when they write about “fighting spirit.” There have been only a few books written about the 30th Division and none contained direct interviews with the veterans. This work follows their story from Normandy to the final victory in Germany, packed with previously untold accounts from the survivors. These are the men whose incredible stories epitomize what it was to be a GI in one of the toughest divisions in WWII.

    In this comprehensive and scholarly study Keith Hitchins traces these complex processes and explores how Rumania's leaders attempted to transform the ideology of modern nationhood into strong political, economic, and social institutions and to find ways of preserving independence in an international political and economic order dominated by the great powers.As the new Rumania took shape, the threads of historical continuity remained strikingly evident: in government a strong administrative centralization prevailed, despite the maturing of parliamentary institutions and the diversity of political expression; the national economy remained beholden to agriculture, despite the steady growth of industry; and in cultural life traditional values persisted, despite the adoption of modern forms. In foreign relations the most pressing aim was to untie all Rumanians in a single state and to defend its sovereignty within an uncertain international order. In all of these endeavours, the measure of achievement was the West. After the Second World War, when the Communist Party came to power, this historical continuity was broken. The earlier experiment in nation-building gave way to a new ideology, and Rumania now turned to the Soviet political and economic model.

    Two of these princesses would themselves produce children of immense consequence. All five would curiously come to share many of the social restrictions and familial machinations borne by nineteenth-century women of less-exulted class.Victoria and Albert's precocious firstborn child, Vicky, wed a Prussian prince in a political match her high-minded father hoped would bring about a more liberal Anglo-German order. That vision met with disaster when Vicky's son Wilhelm-- to be known as Kaiser Wilhelm-- turned against both England and his mother, keeping her out of the public eye for the rest of her life. Gentle, quiet Alice had a happier marriage, one that produced Alexandra, later to become Tsarina of Russia, and yet another Victoria, whose union with a Battenberg prince was to found the present Mountbatten clan. However, she suffered from melancholia and died at age thirty-five of what appears to have been a deliberate, grief-fueled exposure to the diphtheria germs that had carried away her youngest daughter. Middle child Helena struggled against obesity and drug addition but was to have lasting effect as Albert's literary executor. By contrast, her glittering and at times scandalous sister Louise, the most beautiful of the five siblings, escaped the claustrophobic stodginess of the European royal courts by marrying a handsome Scottish commoner, who became governor general of Canada, and eventually settled into artistic salon life as a respected sculptor. And as the baby of the royal brood of nine, rebelling only briefly to forge a short-lived marriage, Beatrice lived under the thumb of her mother as a kind of personal secretary until the queen's death.Principally researched at the houses and palaces of its five subjects in London, Scotland, Berlin, Darmstadt, and Ottawa-- and entertainingly written by an experienced biographer whose last book concerned Victoria's final days-- Victoria's Daughters closely examines a generation of royal women who were dominated by their mother, married off as much for political advantage as for love, and finally passed over entirely with the accession of their n0 brother Bertie to the throne. Packard provides valuable insights into their complex, oft-tragic lives as daughters of their time.

    He embarked on a thousand-mile pilgrimage through the theological cradle of Christianity, exploring one of the biggest stories of our time: the collapse of religion in the world that it created. Egan sets out along the Via Francigena, once the major medieval trail leading the devout to Rome, and makes his way overland via the alpine peaks and small mountain towns of France, Switzerland and Italy. The goal: walking to St. Peter's Square, in hopes of meeting the galvanizing pope who is struggling to hold together the church through the worst crisis in half a millennium.Making his way through a landscape laced with some of the most important shrines to the faith, Egan finds a modern Canterbury Tale in the chapel where Queen Bertha introduced Christianity to pagan Britain; parses the supernatural in a French town built on miracles; and journeys to the oldest abbey in the Western world, founded in 515 and home to continuous prayer over the 1,500 years that have followed. He is accompanied by a quirky cast of fellow pilgrims and by some of the towering figures of the faith--Joan of Arc, Henry VIII, Martin Luther.A thrilling journey, a family story, and a revealing history, A Pilgrimage to Eternity looks for our future in its search for God.One of Oprah's Must-Read Books of Fall 2019

    The beauty, grace and charm of Prince Christian's daughter had prevailed over the Queen's intense dislike of the Danish royal house, and had even persuaded the embarrassingly difficult Bertie to agree to the match. Thus began the fairy-tale saga of a family that handed on its good looks, unaffectedness, and democratic manners to almost every royal house of modern Europe. For, in the year that Alexandra became Princess of Wales, her brother Willie was elected King of the Hellenes ; her father at last succeeded to the Danish throne; her sister Dagmar was soon to become wife of the future Tsar Alexander III of Russia; and her youngest sister Thyra later married the de jure King of Hanover. A Family of Kings is the story of the crowned children and grandchildren of Christian IX and Queen Louise of Denmark, focusing on the half-century before the First World War. It is an intimate, domestic study of a close-knit family, the individual personalities, and the courts to which they came. Without doubt, the chic and beautiful Alexandra epitomized the spectacular flowering of the Danish dynasty; and just as she brought an unprecedented popularity to the sobriety of the English court, so her brothers and sisters helped enliven the staid European scene. The outstanding success of Theo Aronson's previous book, Grandmama of Europe, confirms his reputation as a chronicler of the fortunes of Europe's ruling houses. A Family of Kings bears the hallmark of the author's remarkable talent, and provides a fascinating evocation of the splendour and extravagance, and not infrequent tragedy, of nineteenth and twentieth century royalty.

    Winner of the 1990 Christopher Award. 11 halftones; 2 line drawings.

    Consider the following:Although Judaism is defined by its worship of one God, it was not always a pure monotheism. In I Kings 8, King Solomon addresses the Lord by saying, "There is no God like You," suggesting that the Israelites recognized the existence of other gods.The practice of Judaism was focused on animal sacrifice until the destruction of the Second Temple by the Romans in the 1st century, which forced a radically new approach to worship.The political emancipation of the Jews in 18th-century Europe transformed a 1,000-year-old style of Jewish life. "You can’t find an expression of Judaism today that is just like [the way] Jews lived 300 years ago," says Professor Shai Cherry.Yet for all it has changed, Judaism has maintained unbroken ties to a foundation text, an ethnicity, a set of rituals and holidays, and a land.A Journey of Religious DiscoveryIn these 24 lectures, Professor Cherry explores the rich religious heritage of Judaism from biblical times to today.He introduces you to the written Torah, and you learn about the oral Torah, called the Mishnah (which was also later written down), and its commentary, the Gemara. And you discover how the Mishnah and Gemara comprise the Talmud, and how they differ from another form of commentary called Midrash.He teaches you about the three pillars of the world defined more than 2,000 years ago by Shimon the Righteous: Torah, worship, and deeds of loving kindness.He takes you through the calendar of Jewish holidays, from the most important, the Sabbath, to the key holidays of Rosh Hashanah, Yom Kippur, Passover, and Pentecost (Shavuot); and to historically minor celebrations such as Channukah, which is now a more visible holiday.You also learn about the origins and attributes of the different Jewish movements that formed in the wake of Emancipation in the late 1700s and the resulting full emergence of Judaism into Western society. These include the Reform, Conservative, Modern Orthodox, and Reconstructionist movements."Although Jewish history is not one long tale of travails," says Professor Cherry, "there have been several catastrophes that powerfully shaped the Jewish consciousness." He includes discussions of the impact on Jewish thought of the Babylonian exile and the destruction of the Second Temple in antiquity, and the Holocaust in the 20th century."We will see that for every topic that we cover we have a multiplicity of responses and a multiplicity of answers," says Professor Cherry, noting that this course could just as easily be called "An Introduction to Judaisms."What’s in a Name?Judaism’s sacred text is the Bible, also called the TaNaKH, the Torah, the Hebrew Bible, and, by Christians, the Old Testament. As Professor Cherry points out, these terms have different implications:TaNaKH: This is the Hebrew acronym for the three sections of the Bible—the Torah (the first five books, known as the Pentateuch), Nevi’im (Prophets), and Ketuvim (Writings).Torah: The word torah means "a teaching," and it can refer to the Pentateuch, the entire TaNaKH, or even the whole corpus of Jewish thought.Hebrew Bible: This is a religiously neutral term used by scholars for the TaNaKH. Professor Cherry notes that his expertise is in the TaNaKH, not the Hebrew Bible, since he approaches the text from the Jewish interpretive tradition.Old Testament: Christians refer to the TaNaKH as the Old Testament, since in their eyes it has been superseded by the New Testament. For Catholics, the Old Testament has a number of books that are not included in the TaNaKH.Interpreting the ScripturesJews and Christians not only have different names for the Bible, they understand it very differently. For example, Christianity takes an episode that is relatively minor in Jewish tradition—the temptation of Adam and Eve—and extracts from it the doctrine of original sin.Similarly, early rabbis took the repeated phrase, "And there was evening and there was morning," in the enumeration of the six days of creation and concluded that the day begins in the evening, which is why Jews start the celebration of their holidays at sundown.As a case study in interpretation, Professor Cherry delves deeply into the prohibition against seething (boiling) a kid in its mother’s milk, mentioned in Exodus and Deuteronomy, which led to the kosher practice of strict separation of meat and milk products. Recently, a scholar pointed out that the original Hebrew could be interpreted to mean fat instead of milk.A prohibition against seething a kid in its mother’s fat makes more sense, because it is another way of saying that the mother and offspring should not be slaughtered on the same day, in accord with the biblical injunction against killing two generations of the same species on the same day.But the rabbis had very good reasons to read the passage as they did, says Professor Cherry, who shows the theological logic that has resulted in the dietary separation of meat and milk, a practice observed by traditional Jews today.Unlocking Mysteries of Jewish Thought and Ritual"Let’s unpack this," Professor Cherry says often during these lectures, as he takes a concept, a biblical passage, or an episode from history and explores its meaning in Jewish thought and ritual.In doing so, he is following the footsteps of the acknowledged master of this form of analysis, the medieval Jewish philosopher Moses Maimonides, who figures prominently throughout the course and is treated in depth in Lecture 14.There, Professor Cherry focuses on Maimonides’s Guide of the Perplexed and its discussion of creation, prayer, and the reasons for the commandments. Maimonides is filled with insights into how Judaism evolved as it did, noting, for example, that the practice of ritual animal sacrifice in early Judaism was God’s way of taking a pagan rite that the Israelites had learned from the Egyptians and redirecting it.In a subsequent lecture, Professor Cherry shows how Maimonides’s success at putting Judaism on a logical footing set the stage for a reaction that produced the Jewish mystical system called the Kabbalah.Professor Cherry unlocks other mysteries, such as why the first day of the seventh month (Tishrei) is the Jewish New Year (Rosh Hashanah). It seems likely, he says, that "this was the time of the Babylonian New Year. So when the Jews were exiled to Babylonia, they saw that the Babylonians celebrated their New Year on that day, and said, ‘We’ve got some sacred occasion where we blow the trumpets, so let’s make that our New Year, too.’"He also explores different concepts of the Messiah, profiling two controversial candidates. The first is Shabbatai Tzvi, who was proclaimed Messiah by followers in 1665, and whose travels across Eastern Europe eventually landed him in Turkey, where he converted to Islam to avoid execution by the authorities.The other candidate is Rebbe Menachem Mendel Scheersohn, a charismatic leader of the Lubavitch Chassidim in Brooklyn, who died in 1994. Rebbe Scheersohn’s widely touted messianic credentials created intense debate and division in the Ultra-Orthodox community.From the Decalogue to Fiddler on the RoofFrom the first lecture on the Torah to the last on the Jews as the Chosen People, this course is packed with fascinating information, including:Jews use the term Decalogue, instead of Ten Commandments because there are actually more than 10 commandments in the Decalogue. For instance, "On six days you shall work and the seventh day shall be a Sabbath to you." Usually that counts as one: that you should have a Sabbath on the seventh day. But there is also, "On six days you shall work."The prophets in the biblical period served the same function as today’s free press. They tell the king what he doesn’t want to hear.When people die in the TaNaKH, everyone goes to the same place, Sheol—a shadowy underworld that is neither heaven nor hell.After crushing the Bar Kochvah revolt of the Jews in the 2nd century, the Romans changed the name of the land of Israel and Judaea to echo the Israelites’ ancient enemies, the Philistines. This is how the region came to be called Palestine.Today, the designation "Temple" on a Jewish house of worship is usually a sign that it is a Reform congregation because Reform Jews no longer look toward the dream of rebuilding the Jerusalem Temple.Orthodox Judaism is just as much a product of modernity as is Reform because several varieties of Orthodoxy emerged in the 19th century as a response to Emancipation, the Enlightenment, and the founding of the Reform movement.In addition, Professor Cherry devotes several lectures to complex issues such as the problem of evil and suffering, the Zionist movement, the place of women in the Jewish world, and how Judaism understands Christianity.Throughout, Professor Cherry is articulate, engaging, and passionate, with a gift for making a point by means of a memorable cultural reference. He calls attention to an echo of Jewish mystic Rav Kook in a Joni Mitchell song; to the Kabbalistic nature of "the force" and "the dark side" in George Lucas’s Star Wars; and to the Sabbath lesson given by Gene Wilder as an Old West rabbi in The Frisco Kid, when he dutifully dismounts his horse at sundown, risking capture by bandits.Professor Cherry notes that when he teaches introductory Judaism at Vanderbilt University, he asks his students to see two films: Fiddler on the Roof, for its picture of the breakdown of tradition as Jews confront modernity; and Woody Allen’s Crimes and Misdemeanors, for its treatment of secular Jews grappling with contemporary issues of faith and ethics. Both films repay viewing in light of the lessons you’ll learn in this course.In his final lecture, Professor Cherry sums up: "The Judaisms we’ve examined in this course reflect the ongoing struggles of the Jewish people from their ancient life as a sovereign nation, to the travails of exile, to the opportunities of acculturation in modernity, and finally to the re-establishment of the state of Israel. Hearing God’s words anew—receiving Torah every day—has meant reinterpreting the tradition, creatively rereading the words of the past, whether they relate to core ideas like the notion of evil and the notion of the Chosen People, or mitzvot such as the prohibition of idolatry, or the laws of marriage and divorce. Even the basis for reinterpreting the tradition, the claim that God’s words do not cease, is itself a rereading of Torah."

    Together, they presided over the last years of dynastic Europe and the outbreak of the most destructive war the world had ever seen, a war that set twentieth-century Europe on course to be the most violent continent in the history of the world.Miranda Carter uses the cousins' correspondence and a host of historical sources to tell the tragicomic story of a tiny, glittering, solipsistic world that was often preposterously out of kilter with its times, struggling to stay in command of politics and world events as history overtook it. George, Nicholas and Wilhelm is a brilliant and sometimes darkly hilarious portrait of these men--damaged, egotistical Wilhelm; quiet, stubborn Nicholas; and anxious, dutiful George--and their lives, foibles and obsessions, from tantrums to uniforms to stamp collecting. It is also alive with fresh, subtle portraits of other familiar figures: Queen Victoria--grandmother to two of them, grandmother-in-law to the third--whose conservatism and bullying obsession with family left a dangerous legacy; and Edward VII, the playboy "arch-vulgarian" who turned out to have a remarkable gift for international relations and the theatrics of mass politics. At the same time, Carter weaves through their stories a riveting account of the events that led to World War I, showing how the personal and the political interacted, sometimes to devastating effect.For all three men the war would be a disaster that destroyed forever the illusion of their close family relationships, with any sense of peace and harmony shattered in a final coda of murder, betrayal and abdication.

    The entire family, including their personal physician, retainers, and even their pets, became tragic victims of the Bolshevik revolution. They were arrested, exiled, and ultimately secretly murdered in a small cellar of a house in the Urals, in the summer of 1918. In this book, you will follow the events which led up to their eventual tragic fate through personal words of each family member, as well as their close friends and associates. Their letters, diaries, and postcards - many of which have been translated into English here for the first time - tell a unique story, and have yet a lot to reveal. Translated from Russian by Helen Azar, along with Eva and Dan McDonald, who translated most of the 1918 letters from French, this book offers an extraordinary glimpse into the very private world, and the final years, of the last Russian imperial family - which they chronicle in their own words.

    

    Following his escape from two American POW camps, his retreat into the mountains and out of Europe, and his path to an anonymous life in Buenos Aires, his pursuers are a bulldog West German prosecutor, a blind Argentinean Jew and his beautiful daughter, and a budding, ragtag spy agency called the Mossad, whose operatives have their own scores to settle (and whose rare surveillance photographs are published here for the first time). The capture of Eichmann and the efforts by Israeli agents to secret him out of Argentina to stand trial is the stunning conclusion to this thrilling historical account, told with the kind of pulse-pounding detail that rivals anything you'd find in great spy fiction.

    Did Muslims and Jews in the Middle Ages cohabit in a peaceful interfaith utopia? Or were Jews under Muslim rule persecuted, much as they were in Christian lands? Rejecting both polemically charged myths, Mark Cohen offers a systematic comparison of Jewish life in medieval Islam and Christendom--the first in-depth explanation of why medieval Islamic-Jewish relations, though not utopic, were less confrontational and violent than those between Christians and Jews in the West.

    This fascinating book spans centuries and shows how people like Richard the Lionheart and Elizabeth I and events such as the Norman Conquest and the defeat of the Spanish Armada shaped not just Britain but the world as we know it.

    During World War II, he fought with local partisans against the Nazi occupiers of Crete. But in A Time to Keep Silence, Leigh Fermor writes about a more inward journey, describing his several sojourns in some of Europe’s oldest and most venerable monasteries. He stays at the Abbey of St. Wandrille, a great repository of art and learning; at Solesmes, famous for its revival of Gregorian chant; and at the deeply ascetic Trappist monastery of La Grande Trappe, where monks take a vow of silence. Finally, he visits the rock monasteries of Cappadocia, hewn from the stony spires of a moonlike landscape, where he seeks some trace of the life of the earliest Christian anchorites.More than a history or travel journal, however, this beautiful short book is a meditation on the meaning of silence and solitude for modern life. Leigh Fermor writes, “In the seclusion of a cell—an existence whose quietness is only varied by the silent meals, the solemnity of ritual, and long solitary walks in the woods—the troubled waters of the mind grow still and clear, and much that is hidden away and all that clouds it floats to the surface and can be skimmed away; and after a time one reaches a state of peace that is unthought of in the ordinary world.”