Explore the vast range of titles available.

This historical survey of medieval European Christianity from the eighth through the fifteenth century gives particular attention to the multiple religious movements and their forms of spirituality which produced not one but three distinct syntheses of medieval religion, society, and culture. These syntheses were each in turn attempts at building a shared community of faith often called Christendom, which however proved elusively temporal in nature and thus repeatedly in need of reform and renewal as the historical context for Christendom changed over time.

Successful aging is a concept that has gained popularity and relevance internationally among gerontologists in recent decades. Examining lay older adults’ perspectives on successful aging can enhance our understanding of what successful aging means. We conducted a systematic review of peer reviewed studies from multiple countries published in 2010–2020 that contained qualitative responses of lay older adults to open-ended questions such as “What does successful aging mean to you?” We identified 23 studies conducted in 13 countries across North America, Western Europe, the Middle East, Asia, and Oceania. We identified no studies meeting our criteria in Africa, South America, Eastern Europe, North Asia, or Pacific Islands. Across all regions represented in our review, older adults most commonly referred to themes of social engagement and positive attitude in their own lay definitions of successful aging. Older adults also commonly identified themes of independence and physical health. Least mentioned were themes of cognitive health and spirituality. Lay definitions of successful aging varied by country and culture. Our findings suggest that gerontology professionals in fields including healthcare, health psychology, and public health may best serve older adults by providing services that align with older adults’ priority of maintaining strong social engagement as they age. Lay perspectives on successful aging acknowledge the importance of positive attitude, independence, and spirituality, in addition to physical and cognitive functioning.

Currently, the formation of lay Catholics is one of the key tasks of the Church. The Synod of Bishops, Towards a Synodal Church: Communion, Participation, and Mission, convened by Pope Francis, served as a reminder of this. In its new format, i.e., phased consultations and meetings, the Synod calls for the involvement of lay Catholics in listening to one another and recognising directions for the Church renewal. This emphasises the need for an ongoing effort to form the faithful. There are many suggestions in the Church for the formation of lay Catholics. Franciscan spirituality, which continues to inspire and attract people, is one of these suggestions. In his teaching, the current pope likes to refer to St. Francis of Assisi, drawing from his writings and example of life. This work aimed to present selected elements of Franciscan spirituality that seem useful in the formation of lay Catholics for their service in the Church and the world. Six elements that can be drawn from rich Franciscan spirituality were analysed and they seem relevant for today’s Church: fidelity to the Church, openness to the world and rejection of its evil, apostolate “in via”, promotion of the laity, poverty at the service of the Gospel, and openness to the people rejected by society. The discussion of these elements is preceded by a synthetic presentation of the nature and purpose of the formation of lay Catholics.

Challenges caused by secularization, ideological pluralism and the transformation of religious institutions in the modern world have raised the question of what role the Christian priesthood plays in a changing society. The focus of this study is the Orthodox priesthood in Russia in the context of its historical development and theological conception. The article analyzes the position of the parish clergy, which, despite its theoretically exalted and sacred status in the Russian Empire, remained socially vulnerable and dependent on both the state and the community of believers. Particular attention is paid to St. John of Kronstadt, whose ministry became a model for a new type of pastoral care. This combined ascetic strictness, Eucharistic revival, and deep involvement in the lives of the laity. An analysis of Fr. John’s diaries reveals the following: in contrast to the Western tradition, where the crisis of the priesthood is often associated with its excessive sacralization and separation from the laity, in Russian Orthodoxy the response to the challenges of modernity was the sacralization of both the clergy and the entire parish community. This author suggests that, under the circumstances of revolution and persecution, the ideal of the ascetic priest and spiritual father contributed to the formation of stable church communities, which remains relevant in the context of contemporary discussions on the place of religion in the secular world.

Once Buddhism had become established in China, one of the central issues in the relations between the Saṃgha and the state was the ongoing controversy over requiring Buddhist monastics to pay homage to the emperor. When this controversy resurfaced at the end of the Sui dynasty and the beginning of the Tang dynasty, the participants in the debate frequently referred to the Vimalakīrti Nirdeśa to support their arguments. In this paper, I discuss these references to the Vimalakīrti Nirdeśa and how they were interpreted by various participants. I argue that the ideas of “the distinction between expedient means and monastic conventions” and “the distinction between individual realization and general ethics” prevalent in the Buddhist circles of the Sui and Tang dynasties are in line with the concepts of “veneration out of gratitude” and “signless veneration” used for interpreting the Vimalakīrti Nirdeśa, indicating that the Sui and Tang Buddhist communities had a common understanding on this issue. A more extreme position was that of Kuiji, who interprets the relevant passages in the Vimalakīrti Nirdeśa in terms of “forgetting decorum out of ignorance” in his arguments against the institutional feasibility of requiring monastics to pay homage to the emperor. The arguments put forth in this debate clearly reflect the interaction between Buddhism, absolute monarchy, and historical events in China, in a fusion of intellectual and social history.

This article examines the life and times of Lee Choon Seng (李俊承), exploring his role as a prominent lay Buddhist leader in Singapore and the broader Chinese Buddhist world. Lee Choon Seng’s influence in society, as well as his adherence to Chinese Mahayana Buddhism, laid an important foundation for him to carry out philanthropic activities within the Buddhist community in Singapore. Before World War II, Lee Choon Seng acted as a patron of the Dharma, sponsoring Buddhist activities and advocating for the idea of revitalizing China in the spirit of Buddhism. During the Japanese Occupation, Lee Choon Seng initiated and led the Buddhist philanthropy movement, which converged into a huge developmental trend in society. In the postwar period, Lee Choon Seng established and served as the inaugural chairman of the Singapore Buddhist Federation, making him a key figure in unifying the Buddhist community in Singapore. As this article demonstrates, Lee Choon Seng’s socio-religious model, which was comprised of a combination of Mahayana Buddhism with social charity and welfare, was an important factor for the promotion of Buddhism among the Chinese community in Singapore.

Monasticism in late medieval England, c.1300-1535 provides the first collection of translated sources on this subject. The volume covers both male and female houses of all orders and sizes, and offers a range of new perspectives on the character and reputation of English monasteries in the later middle ages.The first section surveys the internal affairs of English monasteries, including recruitment, the monastic economy, standards of observance and learning. The second part looks at the relations between monasteries and the world, exploring the monastic contribution to late medieval religion and society and lay attitudes towards monks and nuns in the years leading up to the Dissolution.This book is an ideal introduction to this topic for students and scholars. Supported by an extended and accessible introduction this collection of documents gives an unrivalled insight into the last phase of monastic life in medieval England.

This study aimed to describe the implementation of the spiritual leadership of the monks in Catholic schools. The research method used is a descriptive qualitative approach. The research design used a multi-site study conducted at three Catholic Junior High Schools in Malang, East Java, Indonesia. Results show that in developing spiritual leadership in Catholic schools, school principals are imbued with Christian leadership, namely servant leadership, discipleship leadership and pastoral leadership. The application of Christian leadership has a positive impact on the formation of the personalities of teachers and employees as well as strengthening the character of students

Background: Sometimes prayer life can be difficult even for very religious persons, who may experience phases of “spiritual dryness”, which may have a negative effect on their well-being. Methods: To address this topic, we analyzed three contrasting groups of persons (religious brothers and sisters (RBS), n = 273; Catholic lay persons (CLP), n = 716; other lay persons (OLP), n = 351) with standardized measures and investigated how often indicators of spiritual dryness were perceived within these groups and how the perception that private prayers go unanswered could be a result of this. Results: Spiritual dryness was highest in RBS compared to RLP and OLP. For RBS, perception of being “spiritually empty” was the best predictor of prayers going unanswered, indicating emotional/spiritual exhaustion, while in OLP, the perception that God is “distant” was the best predictor, indicating that, particularly in this (younger) group, spiritual doubt is of particular relevance. For CLP, feeling that God is distant, feeling abandoned by God, and feeling “spiritually empty” were similarly relevant predictors of feelings that prayers go unanswered. Conclusions: This knowledge may help psychologists/psychotherapists, pastoral workers, and spiritual advisors to differentiate the underlying causes of spiritual dryness (in terms of “discernment”) and thus support persons struggling with God, their faith, and life.

The aim of this study is to specify the concept of ‘healthy ageing’ from both western and non-western cultural perspectives, and to compare the views of academics and lay older people. Thirty-four published peer-reviewed full papers in English and Chinese (traditional characters) were identified using electronic database searches. The key components of their definitions of healthy ageing were extracted and categorised into 12 domains. The results show that, in general, lay definitions (as described in 11 studies) included more domains (independency, family, adaptation, financial security, personal growth, and spirituality) and more diversity in the healthy ageing concept than academic views (which tend to focus more on physical and mental health and social functioning in later life). Certain domains were valued differently across cultures. As shown in previous studies, the findings affirm that healthy ageing is a multi-dimensional and complex concept and that there are substantial differences in different cultures. Moreover, we found that there are pronounced variations in the conceptualisation of healthy ageing as between academic and older lay people. Generally, older lay people perceive healthy ageing more broadly than the maintenance of physical, mental and social functioning. We suggest that academic researchers should integrate the more holistic perspectives of older lay people and cultural diversity into the classical ‘physical–mental–social’ healthy ageing concept.