Benedict Books

Ratzinger is at his finest- not writing above our heads as with some theological works, but as a teacher warning us about the inevitable consequences of our behavior.

A gentler version of The Cube & The Cathedral by Weigel, Ratzinger explains how the refusal of Europeans to accept their Christian roots is contributing to a declining culture. The text examines models of government, specifically the two totalitarian regimes of the previous century and insists that we allow the state to provide moral guidelines once again.

Finally, a good argument against the acceptance of Turkey into the EU is explained, drawing on the ancient history of this continent we call Europe today and how Christianity forged those boundaries, cultural identities and systems of faith.

This is a call to return to the moral center; a faith based civilization that was once great but has recently shunned the core that made it so. This is an example of how man's enlightenment and greatness should be accepted as gifts from God and therefore attributed as such.

"Is there a European identity that has a future?" "Europe...is a cultural and historical concept," but many, it seems, appear to think otherwise. But "There is no such thing as an ahistorical State based on abstract reason.""Europe, precisely in this hour of its greatest success seems to have become hallowed out, paralyzed in a certain sense by a crisis of its circulatory system, a crisis that endangers its life, which depends, so to speak, on transplants, which then, however, cannot help undermining its identity." "Meanwhile, the manipulation of man by man is proceeding apace with even greater impudence. The visions of Huxley are definitely becoming a reality: the human being must be no longer begotten irrationally but rather produced rationally. But man as a product is at the disposal of man. The imperfect specimens are discarded, so as to develop the perfect man by way of planning and production." and "more and more often the principle of behavior is affirmed that states that it is permissible for man to do everything he is capable of doing."

"In a world that is understood in an evolutionary way, it is also self-evident that there cannot be any absolute values, things that are always bad or things that are always good; instead the weighing of goods is the only way to discern moral norms." "Whereas currently the once legendary success of the word revolution is on the decline, definite and far-reaching reforms are being demanded and promised all the more. One would have to conclude, however, that in modern society a deep sense of dissatisfaction predominates, and this precisely in places where well-being and freedom have reached a level heretofore unknown. The world is perceived as hard to endure; it must improve, and bringing this about seems to be the task of politics." In short, "Suffering must disappear; life must be nothing but pleasant." "Learning to live," however, Pope Benedict argues, "also means learning to suffer." Heaven is not possible on Earth, in other words. "A definitively well-run society would presuppose the end of freedom." And from freedom everything else comes. This is the subject of parts 3 & 4 of this albeit very short work: Responsibility for the Peace and Pope Benedict's reflections on "The occasion of the 60th anniversary of the landing of the Allied Forces in France (speeches he made during events commemorating such). "The process of reconciliation that has taken place in Europe, thanks in particular to the North Atlantic Treaty Organization, has changed the course of world history; this process has its origins in the Christian spirit." He instructs us that such a progression ought be respected and built upon; not cast aside. After all, Pope Benedict asks "...has the world really become brighter, freer, happier after setting God aside?"

In Pope Benedict's view, one of the primary reasons Islamists are hostile to the West is their perception of the West as Godless. Hence Pope Benedict's admonition that by being more religious/more respectful of our own religious heritage perhaps the West and Islamic states can move somewhat closer to each other; that we in the Judeo-Christian West may be able to moderate aspects of the Muslim faith by standing firm for Freedom. Abandoning Europe's faith, in contradistinction, is akin, in effect, to conceding the moral high ground to an otherwise respectable faith, but one which has not progressed much in the way of individual and women's rights; which does not respect individual freedom, nor a distinction between secular politics and faith. (07Jul) God Bless

Unpretentious, straight forward, and inspirational, this little volume (85 pages) makes an excellent devotional booklet for the Benedictine oblate. It has seven short sections. Taken one each day, this book will take a week to read. I usually read a chapter in place of compline and give myself something to think about as I go to sleep. Non-Benedictines might want use this book as a one-week retreat to experience a flavor of benedictine spirituality.

The subject of Spiritual Disciplines is gaining in popularity and some books on the subject are quite overwhelming, especially for those of us who work 40 hours a week and have a family. "A Good Life" gleans insights from the Rule of St. Benedict to transpose into our 21st century lives. He divides our lives into four areas, which is slightly hard to do but interesting nevertheless, prayer, rest, community, and work, and discusses ways to pursue relationship with God in each of those areas. This is a great starting point for exploring how to be faithful in each of those areas of our lives.

With the field of Kerouac studies widening in the last ten years, an often overlooked aspect of his contribution is the spiritual nature of his art. Not to say that Kerouac hasn't before been regarded as a "religious" writer, but there has not yet been a thorough critical study of how spirituality and religion influenced Kerouac's fiction and poetry. Ben Giamo has broken a significant barrier with Kerouac, the Word and the Way. He uses The Dulouz Legend to explain Kerouac's spiritual progression, and the result is a strikingly unique study of Kerouac's fiction. By focusing primarily on the text, rather than on Kerouac myth, he shows us how spirituality manifested itself in Kerouac's novels, while linking the work itself to the inner struggles of a writer in search of meaning.

My only criticisms of this book are minor. First, Giamo doesn't give a strong enough definition of "Spirtuality." Any Kerouac reader would assume this term is a label for Kerouac's Catholicism/Buddhism, when in fact Giamo intends for it to be understood in broader terms: Not simply a search for salvation or enlightenment, but ultimately the search for understanding of self--the search for IT. Stating this more strongly would have provided a better context for the book.

Second, Giamo certainly digs deep into Kerouac's Buddhist studies and how they influenced his writing, but this same attention is not paid to his lifelong adherence to Catholicism. As he immersed himself in Eastern thought, seeking a path of enlightenment--even isolating himself from the world in this pursuit--Kerouac still acknowledged the importance of Christianity in his life. This is evidenced by the seeming dualism apparent in his "middle" novels. Giamo addresses the "split-self" of Kerouac, especially referring to Desolation Angels and Big Sur, but he manages to separate Kerouac's Christian and Buddhist beliefs, as though Kerouac went from one to the other with no blurring of the two in between. Really, The Dharma Bums is Kerouac's only novel that relies soley on Buddhist teachings. Nearly all of the others--excepting the early novels--portray a man attempting to blend the beliefs of East and West to create a unique sense of self.

Even so, this is an extremely important book. Giamo has opened the door to an area of Kerouac studies that has only been given passing reference. Kerouac, The Word and the Way, firmly establishes Kerouac as a Spiritual Artist--rather than an existential wanderer--and takes a major step in clarifying Kerouac's place as one of America's most important writers.

Giamo's study is the best critical book on Kerouac I've read to date -- and I've read them all! Highly recommended for anyone with an interest in Jack Kerouac and the Beat Generation.

If there is one poet who I think Stevens is most comparable to it is Keats. It has to do with their great musical quality, the richness of vocabulary and language, polyphonic beauty in their long lines. Keats' letters are among the greatest in the language and help define not only his own poetic practice, but make a real contribution to literary theory in general. Stevens' letters do illuminate various aspects of his art but they seem to me to be on a wholly different level entirely from the poetry. The banker- businessman- husband is a much more pedestrian soul than the poet. The Letters are of great value to any student or scholar of Stevens, but they are not on the literary level of his great poetry.
He was however or so I have the impression of from these letters a devoted father to his daughter. This at least gives a sense that the value of his life was not only in the great poetry he created.

Not only are these letters to Harriet Monroe, William Carlos Williams, Allen Tate, Donald Hall, Robert Frost (and many others) fascinating and entertaining, but the comprehensive index makes it possible to find Stevens' own comments about and explanations of individual poems--for instance, his favorite poem was "The Emperor of Ice Cream"--and details about the circumstances in which they were composed. Not only does Stevens outline his evolving theory of poetry, he also expresses his opinions about contemporary art, music and more.

Readers that enjoy literary correspondence should also see One Art (the letters of Elizabeth Bishop).

Past the staples, November 27, 2007
By Lovisa Gustaffson (Illinois United States) - See all my reviews

In college-a Bendecitine one-a Medieval Christianity professor assigned the reading of this very small book in two parts. The first time we were to only read to the staples in the middle.

This book, through simple description of this holy man's rather solitary and unassuming, yet grand, life, obviously worthy of such a biography, was largely the founding stone upon my conversion to Catholicism.

Anyone interested in the Benedictine way of life as a vocation or as a lay person would appreciate this book. Because it was written a short time after Benedict died, less than a century, it is quite authentic.
It is in clear language and easy to read. The book would be a good teaching tool for middle to high school students, as well as for anyone wondering about the lives of saints.

Provides an excellent insight how the Rule guides us on the path closer to God. Brought up some excellent points on living a Christian life that I will apply to my personal life.

The first word of the Rule of St. Benedict is 'Listen'. This rule, composed centuries ago for Benedict's community, and continued by communities across the world to this day, is a powerful way of living into the fullness of God's grace and love. However, as the title of this text by Esther de Waal indicates, it is not always an easy rule, nor one that is immediately grasped and completely understood.

The monastics and oblates of Benedict's orders take vows, typically being poverty, obedience, chastity and conversion of life (the oblate's vows are modified to reflect the reality of living outside the enclosed monastic community, but the vows are derivative of the same root). It is the last vow, conversion of life, that perhaps at the heart of this book. Conversion in this context is not a once-for-all, 'road to Damascus' kind of experience, but rather a daily decision to continue working toward a new kind of life.

De Waal's first chapter deals with healing - we live broken lives in a broken world, and not just in the physical well-being sense. Using images from the biblical texts such as the Garden of Eden and the Cross, prayers from St. Anselm and the text of St. Benedict, she weaves ideas of healing, wholeness, and fullness even as we recognise our short-comings and brokenness. God accepts us for who we are at each point, but calls us to a perfection that we can never really attain. If this seems like a paradox, you're on to something.

The next chapter is entitled 'The Power of Paradox'. The monastic movement has always had at its heart a paradoxical call to be individual (the Latin root of the word monastic is mono, meaning 'one' or 'singular') in the context of community. The Christian call to be in the world but not of the world, to resist the world yet work within the world, is another such paradox. De Waal illuminates several such paradoxes, including the primary Christian paradox of the Cross, both an image of death and life, of defeat and of victory.

'Paradox' is sometimes considered a fancy word for contradiction. Benedict's Rule seems full of contradiction, just as life seems many times. Benedict looks to today as the primary focus of activity and energy, but also looks forward to the future as the most important. Benedict requires a life of service to others and the practice of hospitality, but also emphasises the need for solitude and withdraw from the world.

De Waal explores through the Rule of Benedict what it means to live with oneself, living with others in community, living in the world, and being both together and apart. Each person is endowed with gifts and graces, and has the potential for us to see Christ in them, if we will be attentive ('listen') and lose ourselves that we might also be Christ-like for the sake of others.

Contradictions that de Waal highlights include the difference between desert and marketplace (the early Desert Fathers were never quite as removed from the world as they might have wanted; the marketplace is not an 'unholy' or 'ungodly' place necessarily, for St. Paul often did his teaching while plying his trade as a tent-maker in the marketplace). Whichever avenue is taken, desert or marketplace, de Waal emphasises the necessity of prayer as an anchor - de Waal uses the example of Thomas Merton, a man in solitary prayer also completely involved with the world at large.

Saying 'yes' to the call of Benedict, to live a spiritual life, to live a life in the tensions of the contradictions, is never a simple intellectual assent, but rather one that has to come with the complete person, body and soul. It has to do with recognising the paschal mystery as both folly and wisdom, and recognising ourselves as having to always repeat the yes. According to de Waal, echoing the idea of conversion of life being an ongoing task, one must say 'yes' every day, repeating the'yes' and asking for blessing each night, and passing on the task to oneself and to others on a constant basis.

De Waal's reflections are not simple and easy. A small-format book, if one were reading for the words alone, the text could be completed in a matter of an hour or two, but this would be to lose the richness of Benedict's (and de Waal's) insights and images. This is a book for longer-term meditation, to be read as lectio divina, to be read for inspirational guidance, to be taken in small pieces like rich chocolates, to be savoured and appreciated slowly for the full experience.

The book reinforces (to Asians and others) the message of inculcating one's heritage and learning a second language. The book reflects the Confucius teaching of valuing education (Chinese afterschool program). Having grown up in the San Francisco during 1960's and ridiculed by school staff about my Chinese lunches, this book promotes feeling proud about one's ethnic foods. The pop culture & advertisement in the U.S. is definitely a negative influence for my youngster. I highlight it's shortcomings and can use books like "Lo & Behold" to emphasize positive behavior.

validates both sides of the issues for asian americans and those who have asian americans as friends,family, classmates,students...more books like this are greatly needed.the author sucessfuly presents the issues surrounding children who need to realize that ultimatly family traditions and respect for where they come from are an integral part of the person they will become.

Very good omnibus book for overviewing the historical and new question on "Nation." Through well-choosen texts from Lord Acton, Bauer to Gellner, Habermas, we can rightly step into the deep forest of the "Nation" and "Nationality" problem, which, we may say, effects even our everyday life. (But there is a regretful thing in this book---Otto Bauer's "Nation" is not a complete translation from the first chapter of his "Die Nationalitaetenfrage u. die Sozialdemokratie," 1924.)

_Mapping the Nation_ provides a collection of essays reflecting several schools of thought about the complex phenomenon of nationalism. It poses the questions: what is nationalism? how have scholarly perceptions of this phenomenon changed over time? what will it look like in the years to come?

This book provides no easy answers, opting instead for a thought-provoking variety of views; should be read by anyone interested in how national identities are constructed and shaped.

These 120 single-page readings are taken from the work of Father Benedict a popular speaker and writer who has spent years ministering to troubled youth and needy families in the South Bronx. The work is best suited to short sessions, allowing time digest the reflection, perhaps choosing meaningful words, phrases, and images to contemplate over time. It would be especially useful for a faith-sharing group looking for fresh discussion-starters. Fr. Benedict reaches out to us through personal stories, reflections on scripture or writing of saints, prayers, and general observations. Samples of this last category include, "Our essential task is not to do things for God, but rather not to resist God's trying to do good things for us," and "A saint is just a sinner who is more repentant than most of us."

In the reading entitled "Give Me Wheels," Fr. Benedict lays bare our human frailty when it comes to accepting the will of God. It is pride, he says, that prompts us to say to God, "I am willing to do everything you want, God, but could I make a suggestions? I'll carry the cross, but preferably something with wheels on one end, and a nice little shoulder pad."

This book contains 120 brief, yet inspirational readings from Fr. Benedict Groeschel, C.F.R, who has long been known as a spritual leader. Fr. Benedict has overcome many situations in life and has lived with courage and love - this book contains 120 one page passages that can be used to jump start your own day. Whether or not you're acquainted with Fr. Benedict's writings, you will find hope and strength for the journey in his words. Start or end your day with this book and Fr. Benedict, and you'll be motivated to be a better, more loving, more prayerful person.

Very good and a quick read. Very interesting analogy comparing the rules of St. Benedict and the rules applied today in successful corporations. I have enjoyed all of the authors books.

More than 1500 years ago, St. Benedict created a Rule to organize the Roman Catholic monastic communities of Europe. Now in St. Benedict's Rule For Business Success, Quentin R. Skrabec Jr. has adapted the Benedictine Rule to apply to entrepreneurs, corporate executives, and business managers by offering them an approach to the eliminations of negativity in their organizations; develop teamwork; utilize cooperative advantages; integrate work and spirituality, become more self-actualized; and constructively build an enduring knowledge-creating enterprise.