Avila University Books

Miller's book stands out in the field of Mexican studies by emphasizing culture and uses heavy anecdotal evidence to provide insight into Mexico's golden age. This book does not read like a dry history book.

The field of modern Mexican history has been waiting for years for a book like this. Mexican culture is given its rightful place among the great cultures of the world in many pre-Columbia studies, but almost never treated fairly in the 20th century by political historians. This book would make a great text for a class in modern Mexican cultural history.

This is a bright, thoughtful and engaging book! Anyone interested in the culture of Mexico or the history of the Southwest will enjoy this historical perspective.

I have a "thing" about Teresa of Avila. She's been in my life (as a role model for both spiritual worship and daily living) for almost twenty-five years, and I occasionally give speeches about her. And, as part of the research, I've become familiar with much of the literature that has been written about her. Teresa was an amazing, and complex person who lived (1515-1582) in the middle of The Golden Age of Spain. Depending on who you talk to, or which book you read, Teresa was "an obedient daughter of the Church" who did everything that her Church superiors told her to do, or else "a firebrand who turned Spanish Catholicism completely upside down" as she established a series of seventeen contemplative convents where women and men could worship God in quiet surroundings, away from the overly-socialized churches and convents of the day. Some will tell you that Teresa (who suffered from a wide variety of illnesses for much of her life) was just a hysterical woman, who was unable to cope with common events (death of a parent) that beset all of us. While others will maintain that all of her illnesses, and all of her yearnings for contemplative living, actually served as prodding steps which moved her closer and closer to God, and ultimately assisted her in writing thousands of pages of beautiful literature which endure to this day. In all the confusion of Spain in the mid-1500s, and the Catholic Church in the middle of the Spanish Inquisition, and even Teresa in the midst of her illnesses and mystical yearnings for God, it is NOT easy (for a reader) to really get an accurate "sense" of Teresa in terms of who she was as a woman, and as a daughter of God. But all this background brings us to Francis and Toni Gross, who have written one of the most compelling and valuable books ("The Making of a Mystic: Seasons in the Life of Teresa of Avila") I have ever encountered on the life of this saint. This book really "gets" Teresa. It gets her as a human being (with all the weaknesses and failings that implies), as a saint (possessed of a holiness and closeness to God that the rest of us strive for, but almost never attain), and as someone dealing with all the problems of life.

Rather than approach her directly through her writings (as most other books on Teresa tend to do), "Making of a Mystic" is a "developmental biography" (as the authors call it) designed to explain Teresa's mental and spiritual journey from infancy to old age. The reader is taken on a lifelong adventure into the heart and mind of Teresa, and shown how Teresa slowly evolved as a person and as a contemplative. And, in case the reader has trouble understanding the psyche of Teresa, the book compares and contrasts her psychological development with those of Mohandas Gandhi and Dorothy Day, two other complex and fascinating personages who often struggled with their own spirituality (and had conflicts with various aspects of religious organizations) on the way to discovering the central place of God in their lives. One thing I should point out is that this book is NOT just a history of Teresa of Avila, nor a compendium of her writings and sayings. And to be fair, if you are looking for a summary of the life of this saint and her major writings, you might want to take a look at "Teresa of Avila: An Extraordinary Life" (by Shirley du Boulay), "Teresa of Avila: Mystical Writings" (by Tessa Bielecki), and "From Ash to Fire: A Contemporary Journey through the Interior Castle of Teresa of Avila" (by Carolyn Humphreys) which brings Teresa's most famous work alive for modern audiences. Those three books do an excellent job of providing the first-time reader with a suitable introduction to Teresa. But if, on the other hand, you are already somewhat familiar with Teresa, and want to really understand the workings of her mind and psyche, then I can't recommend anything as highly as "The Making of a Mystic: Seasons in the Life of Teresa of Avila". It's a wonderful read, and well worth your time. Teresa found (struggling for decades with her spirituality and her health) that the road to God is not at all easy. And for us today ... beset on all sides by earthly distractions that would pull us off of our own spiritual paths ... she's a marvelous role model for women and men alike who are seeking a quieter and more contemplative life. Reading this book made me feel that I really "knew" Teresa for the first time, on a deep and personal level. And I think it can have the same result for you.

I had to read Eric Avlia's "Popular Culture in the Age of White Flight" for a course and was dreading it. I figured that it would be a rather tiresome book pointing out racism in pop culture. Instead I found a terrific work on how race and urban vision informed the spatial construction of modern Los Angeles.

As a lifelong New Yorker, I'm more than willing to have my low opinions of LA confirmed, and Eric Avila, a professor at UCLA, provides some good grist for that mill. Avila argues that the spatial construction of LA, beginning in the 30s and 40s, was informed by a vision of the city which contrasted itself consciously with what he terms "the Noir City." Avila's "Noir City" is exemplified by East Coast cities like New York. The Noir City is dirty, crowded, racially and culturally polyglot, and dangerous. Avila traces how Los Angeles boosters, often with roots in suburban and small town Midwestern states, rejected this vision of the city. They saw Los Angeles as a cleaner, safer, more orderly city, which was also, not coincidentally, racial white. Avila looks at elements of popular public culture in LA, such as Disneyland and Dodgers Stadium, to show how this vision of clean respectable orderliness was realized in post war LA. These arenas of cultural display offered an orderly homogenize entertainment for the masses.

At the same time the city was undergoing a spatial segregation based along racial and class lines. As Dodger Stadium moved into Chavez Ravine it displaced a longstanding Hispanic community. But far more important were changes in transportation and municipality. Avila traces how, in the early 20th century, Los Angeles public transportation system, which had been adequate and which could have taken off dramatically, was left behind in favor of a car centered transportation network. The automobile, and the resulting highway system, had a decisive impact on the shape of Los Angeles. People who had once congregated on the subways and trolley were now isolated in their cars. The highways allowed suburban commuters to bypass other neighborhoods entirely. A white suburban commuter could live all his life in Los Angeles and never have to see a racial minority or poor person.

A novelist most of her career, the late Victoria Lincoln spent years writing this carefully researched and intuitive portrait of the greatest of Catholic Saints (my own opinion)and the founder of the discalced Carmelite order of nuns. Teresa was poorly understood in her own time, and canonized for the wrong reasons, which is why she continues to be misunderstood by most people today. In a recent book on leadership, Garry Wills referred to her in a dismissive manner that revealed his own ignorance of her life, an ignorance promoted by the very church that claims to revere her. Working from Teresa's writings, including her letters (and reading skillfully between the lines) Lincoln convinces the reader that here was a human being for all times, a woman of very human impulses and emotions who transcended her limitations to explore the very nature of faith, asking questions of herself that would terrify most of today's public "Christians". She also had to face the constant threat of the Inquisition, who on more than one occasion came close to condemning a woman who would someday become an icon of the Spanish Church, along with her friend John of the Cross. The book is so painstaking in its recreation of Teresa's life that it can be difficult to follow at times. Lincoln not only has to tell a story but to make a case for her interpretation of it, but her humor and empathy, the quality of her research, and the painful beauty of her prose more than reward the reader for persistance. Some Catholics may be shocked at the revelations in the book (Teresa may have been less than chaste as a novice, and was falsely suspected of sexual misconduct later on), but this is no tawdry expose but an honest look at a woman who in spite of her conviction of her own unworthiness, strove for an ever closer communion with God, without ever losing sight of her humanity. You should meet her; read this book.

In the introduction to Ultra-Talk, David Kirby writes, "What I offer in these pages is a way to read, see, and savor, a post-theoretical world view that everybody can share." That is a strong assertion, and though this collection of essays covers diverse and interesting ground, Kirby doesn't quite live up to his goal.

Elsewhere in the introduction, the author defines a set of criteria for what is "good": that which "must not only appeal to both the elite and the public...it must also have a track record." This criteria, presumably, sets the stage for the subject matter he will present in this "book of king-sized cultural monuments." It is true that the variety of subjects does not disappoint; from Walt Whitman to Saint Teresa of Avila to Nascar to the reality show Big Brother, Kirby delights with his surprising turns and associative logic. Despite his efforts to speak across racial and class boundaries, however, Kirby succeeds in speaking directly, and only, to white, middle-class, academically-inclined readers.

Most of these compositions are a compelling blend of personal essay and literary or cultural criticism; they manage to both entertain and inform, which is a difficult task. Each essay reaches farther than the typical personal essay--start with a hook-y personal anecdote, then move outward toward some larger truth about life or human nature--and attempts not only to contemplate big questions, but also to educate readers in the process. I found Kirby's explorations of Dante, Whitman, Shakespeare and Dickinson fascinating. But then again, I read those authors extensively during my academic career. Aside from the sporadic, required high school poetry lessons that many teenagers sleep through, most Americans, arguably, have not. By assuming that his reader is well-versed in classic literature, Kirby excludes much of his potential audience.

My point is that Kirby perhaps shoots himself in the foot with the grandiose definition his book presents in the introduction. It's not that this collection of essays is bad. I, as a white, middle-class, academically-inclined person, very much enjoyed Kirby's whimsical yet didactic tone and unique perspective on popular culture. The essay "Why Does It Always Have to Be a Boy Baby" was particularly well-crafted in its refusal both to endorse and to criticize religion, opting instead to examine the intrinsic role religion plays in every person's life, whether or not s/he is a willing participant.

Kirby, a poet and literature professor, is skilled at making intellectual subject matter interesting and accessible. I simply wonder: is his "post-theoretical world view" really one "that everybody can share?"

Most academic criticism is about as much fun as hemorrhoid surgery, and a lot of journalism about serious intellectual topics is pure froth. David Kirby's book succeeds in being both thoughtful and entertaining, and that's a rare accomplishment. Ultimately the real pleasure here is in tagging along on the wanderings (mental, emotional, geographical) of a very interesting, funny, whip-smart teacher. Among my favorite essays is the one on Whitman, in which Kirby manages to range over some well-covered ground in a very fresh and insightful way. I know Whitman's work well, yet I learned from his treatment. Kirby's been reading Montaigne, and it shows: his essays bob and weave delightfully, offering surprise after substantial surprise.

J.M. Roberts is a good popular historian. Of the several works of his for the popular audience that I have read, all have come across as interesting and well organised, accessible and fairly objective. Roberts also writes for scholarly audiences; while his popular works are not a rigourous, his other works prove that there is serious scholarship underpinning these works.

Roberts' large, one-volume 'History of the World' joins many such volumes in having strengths and weaknesses, the primary weakness affecting them all being the inherent problem of selectivity. The history of the world, even if one simply means by this the history of human civilisation, has so much data in so many directions that ultimately no single volume (or, indeed, whole series of volumes) will satisfy all on every count.

Roberts begins with the pre-historical beginnings of human beings in various parts of the world, based on archaeological evidence. He then explores of civilisation in various parts of the world (Mesopotamia, Egypt, China, India - all the places civilisation arose largely independently of each other). From there, Roberts traces the advances of civilisation through the Classical Mediterranean period, the post-Roman imperial time, the period of European expansion around the world, the period of world wars, and the modern post-war period. Within these broad divisions, Roberts introduces the history of other parts of the world -- the Islamic civilisation, more advanced the post-Roman lands, is not seen as a mere afterthought or addendum to the 'real' action in Europe; Roberts also traces historical development in China, India, and Japan as major centres of civilisation.

The majority of the text does centre upon the European stage and their expansion around the world, as this historical strand (for better or worse) is still the dominant influence around the world today. More than half the text deals with the past 300-400 years, in which European hegemony politically, militarily, and culturally took hold. Roberts keeps speculation and judgement to a minimum for the most part, reporting the facts of European growth and the response in the various lands around the world.

In my opinion, the primary piece lacking here are New World (western hemisphere) civilisations prior to the colonial conquests. While it is true that the influence of Native American cultures does not have tremendous impact upon the world stage today, it is also true that the civilisations of the Incans, Aztecs, Mayans and others were at least as interesting and advanced as various Sumerian and Egyptian ancient civilisations, even if they lack the historical continuity to today's world.

Roberts does add the occasional 'colour commentary' to his analysis. For example, in discussing the Lutheran Reformation, he mentions that Luther replaced the idea of eucharistic transubstantiation (the idea that the bread and wine become the body and blood of Christ) 'with a view which is even more difficult to grasp'. Roberts' biases are definitely Eurocentric and toward a progressive, humanist view of history's path. However, there can be no total objectivity in any historical presentation, and Roberts keeps his biases in check for the most part.

There are nearly 100 maps, and hundreds of images and graphics, including many full-colour plates. These are photographs of places, artifacts, paintings, and other images of importance serving to highlight the text. There is a worthwhile index. The text lacks recommendations for further readings, which is a drawback, given the survey nature of the text. However, it is one of the better single-volume histories of the world available today, particularly for those who are looking for broad historical trends leading to the present day.

John Roberts' "History of the World" is an impressive tome that undertakes what many thought to be an impossible task: writing a single-volume history of the world from pre-human times until the present day. The result is not a book for those who lack either time or commitment. With 922 history-packed pages, "History of the World" is a book that cannot be read in any short amount of time.

However, I did have a couple of problems with Roberts' work. For one thing, Europe clearly occupies the central role in the narrative. The entire precolonial histories of India and China receive only 15 and 17 pages in this book, respectively. The mere 400 years of Western Europe's "Dark Ages" (AD700 - 1100) on the other hand, are discussed over 25 pages. While some amount of Eurocentrism in a historical work can be forgiven due to Europe's global domination in recent centuries, discrepancies such as this one seem excessive, to say the least. Roberts' book at its worst moments seems to be a history of Europe with occasional chapters on the rest of the world tossed in at the appropriate times, as opposed to a balanced history of the world.

I was also mildly irritated by some of the illustrations and maps which appear in the "History of the World." The artwork and photographs were generally related to the text, although they didn't add much to the narrative. Some, however, were completely random. Why would someone include Byzantine art with a discussion of Japan's Meiji Restoration? The maps were usually of decent quality, though many were cramped and hard to read. Some of these also appeared to be included in the book as afterthoughts. I'll supply one example: a map detailing the spread of Muslim rule in India accompanies a discussion of the Indian Mauryan Empire, which rose and fell centuries before the founding of Islam. Some readers may not be bothered by these rather slight annoyances; others may be irritated, as I was.

Ultimately, though, the central dilemma of Roberts' "History of the World" is its very nature. Trying to write a one-volume history of the world seems an act of almost foolhardy ambition. The end result packs in so much history that it is too imposing to be of use as an introductory reading, but at the same time is not able to go 'deep' enough to please history buffs (who will likely know most of what they read). To put it simply, I don't think that super-large one-volume histories are the best way to read (or write) history. Although Roberts' work is certainly impressive, I would recommend that readers seek out more in-depth works on more specific historical topics instead of devoting themselves to this "History of the World." Three stars.

By necessity, any single-volume history of the world will omit much and all items it narrates will be deemed over-emphasized. J.M. Roberts' history is certainly better than "An Outline of History" by H.G. Wells -- it is more factual and less biased. For those seeking a solid grounding in history, in which they can situate other, more topical histories, Roberts adequately fills the need with a work that is generally readable and comprehensive.

Still, "History of the World" has blemishes. From the standpoint of content, the history is excellent until it reaches the latter half of the 20th century. At that point, if anything, Roberts becomes too politically-correct for my taste. It would not have been unreasonable to expect more of the historian's judgement from a man of his years and experience, in a history that can and must be a synthesis. Instead, Roberts takes pains to avoid offense and the result is an itemization of facts whose relative importance and consequences remain unclear. In particular, his analysis of the Islamic world and the conflicts it has generated is subdued and even, at times, incorrect. His emphasis on the world influence of Europe is not out of place, however -- positive and negative aspects are described, and he shows how even those nations opposed to Europe's tentacles used European ideologies and technologies to combat them.

Technically, Roberts needs a better editor. His writing is wordy and his sentences frequently awkward. Ambiguous clauses and clumsy structure abound. Sentences require re-reading at least twice per page. The maps are nothing short of atrocious. Roberts is forced to use various legend patterns to differentiate black-and-white map components, but these patterns and shadings are too similar to distinguish properly.

Finally, the target audience for the history needs to be reconsidered. On the one hand, the work is a bit dry for the novice who would benefit the most from it. On the other, those who read history regularly will find the omissions and lack of synthesis to be, at times, grating.

On the whole, J.M. Roberts has written probably the best world history available. Those who seek a broad foundation for existing historical awareness will benefit from this tome.

If you like histoy this is the book for you.

JM Roberts should not be allowed to call this book A History of the World. Maybe Eurocentric account of the world today...explanation of history through a biased lens... I'd just like to quote my least favorite line from this book, which proves my point..."Although most Africans and Afrikanists like to claim that humans decended from africa, we are not Africans in any true regard...Africa has had little to offer the world except its natural resources...Africa was a place where things happened to people rather than a place where people did things..." Case closed.

Just had to add a word to the discussion of this book, to inform anyone considering reading this book: My daughter(19 yr old) recently entered a beautiful Carmel is SD, and they wear full habits, have a double grate, remain cloistered, pray incessantly, are vegetarians, incorporate Latin in their hymns and liturgy, and still follow the ancient traditions set in place by blessed St. Theresa of Avila. This Convent opened in SD with only 4 Sisters from NY in the mid 90's. They now number 13, many of which are young women in their 20's. I've never met a more joyful, holy group of women. The traditional orders are flourishing, while those Ms. Weaver writes about are dying on the vine. Praise God some convents remain uninfected from modernism and all that goes with it.

I became interested in Mary Jo Weaver's book 'Cloister and Community' for several reasons - I am a solitary follower of spiritual practices derivative of monastic traditions; the idea of communities in transition intrigues me; finally, the fictional account in Mark Salzman's 'Lying Awake' of a Carmelite community in particular made me want to understand a real community's life and dynamic.

Weaver, a professor of religious studies at my old university (Indiana University), is a scholar with particular interests in the American Catholic community and experience. For this particular text, Weaver concentrates on the Carmelite community in Indianapolis, a community that lives in a building that looks more like a medieval castle than a modern community, despite having the relatively recent origins in the 1930s. Using the idea of a tapestry, Weaver explains the ongoing development of the building and the community in both physical and spiritual senses.

Weaver begins the general history of the monastery with Teresa of Avila, whose influence on monastic life in general, and Carmelite experience in particular, continues to be a guiding force to this day. She steps through the ideas that have been strong in the overall development of Carmelite life - poverty, enclosure, small communities, prayerfulness and silence - in succeeding chapters, drawing on the influences of the architecture of the building, interviews with the residents, histories of Carmelites in this and other communities past and present, and spiritual influences, particularly looking at the shift in life and practice since Vatican II.

The community at Indianapolis has revised their practice to no longer include nuns in habits (there is a series of photographs of Miriam Elder as an example - in 1967 she was in full habit; in 1972 in modified habit; finally, in 1983 in ordinary lay clothes), no longer separated from the world by grilles and gates, and no longer living invisibly in the midst of the community. Weaver discusses one of the most recent efforts of the Carmelite community, that of extending outreach toward vocations, as one in which the modern world was welcomed as a partner (which included the establishment of a website and partnership with a local advertising agency to work on public relations and community connection).

Weaver explores throughout the text the theological and spiritual underpinning of the community - this includes Teresa of Avila and John of the Cross, certainly, but also draws on ideas from diverse strands of Catholic tradition, including Meister Eckhart and Pierre Teilhard de Chardin, Benedict and Bernard, Julian of Norwich and documents of the Second Vatican Council. Within the various tensions that these sources create, the community lives and moves and finds its being.

This book is a rich visual treat, despite being a grayscale production rather than full-colour. The pages are adorned with architectural highlights (which includes plans, long shots and close-up details), as well as photographs of the community in its daily life and work past and present. The page layout itself is a contemplative treat, with just enough word/image/blank space interplay to give a sense, even without reading, of the pattern of life between work, leisure, contemplation and study.

This is a wonderful book, a rare piece of history and current life blended together.

It is unfortunate that I cannot rate this as 0 star. Surely not all Carmelites have sunk to such a low state & expression. I can only hope that the author has superimposed her own weak, new-age philosophy and understanding over what Carmel was designed to be. Surely even a Carmel that had dispensed with the grille & habit wouldn't replace person faith & worship of Jesus Christ as savior and Lord for the vague worship of god in the expression of the universe. If Jesus Christ is the same yesterday, today and forever then as St. Paul said, "if it is only for this life that we have hope in Christ, we are to be pitied more than all men."

For a better understanding of the Carmelite life I recommend The Interior Castle or The Way of Perfection by St. Teresa of Avila, the founder of the discaled Carmelite order or The Story of a Soul by St. Therese of Lisieux [especially the unabridged version translated by John Clark O.C.D.] or the lesser known book My Beloved written by Mother Catherine Thomas. Leave the contemplation of the universe to the buddhist and say with Elijah on Mt. Carmel, "if the Lord be God then worship Him."

This book is about a community of Carmelite Nuns that went from a traditional experience of monastic life to a community with a novel interpretation of religious life. It is a painful read, it is the devolution of religious life. Experimentation into extinction, active and contemplative Roman Catholic communities reevaluated their faith and practice during and after Vatican II. Those who removed the basic reasons for existence; community, common symbols and common ministry and have not attracted a single new vocation for decades. The book is a documentation one such community that removed the distinctives of Carmelite life and now are in a difficult situation. How to leave a legacy without having new entrants to the religious life (at the same time justify all those changes)? Carmels are diverse i.e. Reno no grill, no enclosure, no habit, and no growth verses Carmel of Terra Haute grill, enclosure, habit, and growth. Let the reader remember one thing, there are healthy and growing traditional contemplative communities.

It is not clear as to what audience Ms.Slade was addressing in writimg her study of St. Teresa of Avila, certainly not the general reader looking for insights into the personality and life of Teresa de Jesus. Readability apparently was not a prerequisite. The text is hardly free flowing, most of the writing indeed is quite tortuous. Perhaps the volume can be appreciated by an exegete.

There are many places online where you can download Teresa of Avila's writings -- for instance, her LIFE, or the INTERIOR CASTLE or the WAY OF PERFECTION, even a selection of her LETTERS. These works, translated by Allison Peers, are now in the common domain. This is important, because it is with these searchable reference tools in hand, that books like this one by Carole Slade become even more fascinating.

St.Teresa said that she was called to write, not for the world at large, but for her community of sisters, and thus in the style of the "language of women." What makes ST. TERESA OF AVILA : AUTHOR OF A HEROIC LIFE, so marvelously absorbing is its ability to open up Teresa's feminine imagery into the more minimal paths of modern thinking. I would like to just list the names of the chapter headings in Slade's book to give you an idea also of how beautifully she organizes this material:

The Genres of the Book of Her Life
Teresa's Feminist Figural Readings of Scripture
Teresa's Representation of Her 'Old Life'
Teresa's Analogies of Her Mystical Experience
Teresa's Representation of Her 'New Life'
The Role of Teresa's Books in the Canonization Proceedings
Psychoanalytic Interpretations of Teresa's Mystical Experience

Within each of these chapters, there are other unexpected and delightful sectional headings -- one of the most interesting appears in the chapter, "Analogies for Her Mystical Experience," and is titled, "The Extension of the Will: the Soul as Garden." Here Slade discusses Teresa's four ways of watering the soul as a garden. Slade says:

"Water, as [Teresa] implies here, alleviates the principal symptom of the disabled emotions, aridity of the soul, or 'that great dryness.' Defining the soul as a garden, then, makes it a repository for water from every possible source: tears, underground springs, irrigation, mists, clouds. Teresa specifies that water in whatever form is a manifestation of love..."

In some ways Carol Slade's essays are a reminder of the great, great writing on mysticism by Evelyn Underhill (1875-1941). Slade has that same kind of clarity and depth. I highly recommend this book, and I believe you will find it very fine indeed.