I invite you to go on a pilgrimage. A pilgrimage is a journey with a sacred goal. The sacred goal I have in mind for you is knowing God. Perhaps you’re already on that pilgrimage. Perhaps you already know God. If so, I invite you to know God better. A literal religious pilgrimage involves going to a place. In the Christian tradition, pilgrims have journeyed to such places as Jerusalem, Rome, and Santiago de Compostela. Going to these places requires moving your body to them. But the pilgrimage I’m inviting you to start—or continue—is a pilgrimage for your soul. Your purpose on this pilgrimage will be to get your soul closer to God. A pilgrimage is something you do. On a literal pilgrimage, you have to keep your body moving in the same direction for a long time. Doing so requires using and caring for your body. On a soul pilgrimage, you have to keep your soul directed toward God for a long time. Doing so requires the use and care of your soul by means of engaging in various spiritual practices. Will you accept my invitation? Will you join my wife Jennifer and me on this soul pilgrimage?

Exploring the distinctive nature and role of local pilgrimage traditions among Muslims and Catholics, Muslim and Catholic Pilgrimage Practices draws particularly on south central Java, Indonesia. In this area, the hybrid local Muslim pilgrimage culture is shaped by traditional Islam, the Javano-Islamic sultanates, and the Javanese culture with its strong Hindu-Buddhist heritage. This region is also home to a vibrant Catholic community whose identity formation has occurred in a way that involves complex engagements with Islam as well as Javanese culture. In this respect, local pilgrimage tradition presents itself as a rich milieu in which these complex engagements have been taking place between Islam, Catholicism, and Javanese culture. Employing a comparative theological and phenomenological analysis, this book reveals the deeper religio-cultural and theological import of pilgrimage practice in the identity formation and interaction among Muslims and Catholics in south central Java. In a wider context, it also sheds light on the larger dynamics of the complex encounter between Islam, Christianity and local cultures.

Emily Steiner describes the rich intersections between legal documents and English literature in the fourteenth and fifteenth centuries. She argues that documentary culture (including charters, testaments, patents and seals) enabled writers to think in new ways about the conditions of textual production in late medieval England.

It is true that we are passing through a critical situation during which entire society is getting divided into class and section day by day on the basis of different types of superficial parameters. Such differences are so prominent that they even hamper the normal acculturation process of early schooling and socialisation of individuals through which newly introduced fellows are allowed to gain a perfect pitching in the multi-plural community. Service oriented life of modern world is also moving on with such kind of toss and twist giving birth to regional as well as global tension of different degree and radial expansion. It is also becoming difficult for us to overcome the situation due to its deeper impression in the mind-set of individual coming out from the isolated segments of restricted mechanism of acculturation. Main objective of our discussion and analysis is to cultivate a balanced process of educational, social as well as economic acculturation which will be suitable enough for ensuring implementation and continuation of world Peace.

This book explores womena (TM)s experiences of pilgrimage in Latin Christendom between 1300 and 1500 C.E. Later medieval authors harbored grave doubts about womena (TM)s mobility; literary images of mobile women commonly accused them of lust, pride, greed, and deceit. Yet real women commonly engaged in pilgrimage in a variety of forms, both physical and spiritual, voluntary and compulsory, and to locations nearby and distant. Acting within both practical and social constraints, such women helped to construct more positive interpretations of their desire to travel and of their experiences as pilgrims. Regardless of how their travel was interpreted, those women who succeeded in becoming pilgrims offer us a rare glimpse of ordinary women taking on extraordinary religious and social authority.

Women’s Lives presents essays on the ways in which the lives and voices of women permeated medieval literature and culture. The ubiquity of women amongst the medieval canon provides an opportunity for considering a different sphere of medieval culture and power that is frequently not given the attention it requires. The reception and use of female figures from this period has proven influential as subjects in literary, political, and social writings; the lives of medieval women may be read as models of positive transgression, and their representation and reception make powerful arguments for equality, agency and authority on behalf of the writers who employed them. The volume includes essays on well-known medieval women, such as Hildegard of Bingen and Teresa of Cartagena, as well as women less-known to scholars of the European Middle Ages, such as Al-Kāhina and Liang Hongyu. Each essay is directly related to the work of Elizabeth Petroff, a scholar of Medieval Women Mystics who helped recover texts written by medieval women.