Exploring The Religious Life

Together, the essays that constitute Exploring the Religious Life offer an engaging introduction to Rodney Stark's provocative insights and a fearless challenge to academic perceptions about religion's place in history, society, and private life.

This book is the result of two preached retreats I gave to mark the recent Year of Consecrated Life (2015). However, the origin of the material goes much further back, drawing on my teaching experience both at Manresa Centre of Spirituality and at Milltown Institute (covering a period of thirty years). In both places I had taught courses on religious life – its history, theology, and most of all its underlying spirituality. Indeed, I have always used history and theology (and other disciplines such as psychology and anthropology) in service of exploring and renewing the spirituality of religious life. Another way of saying this is that I am above all interested in values (as appreciated, appropriated, and articulated). This lies behind my decision to structure the talks (now the book) almost entirely around the vows. After an initial chapter on the origins of religious life, I devote two chapters each to poverty, chastity, and obedience. My emphasis is not on the vows as such (dealing with questions that Canon Law might raise) but on the motivating values that the vows express. Only these values can explain why people enter and flourish in religious life. All religious, without distinction, are called to be “radical and free”.

Building on the work of Teilhard de Chardin, the New Cosmology integrates scientific facts and theories, including discoveries about the expanding universe and evolution, and proposes that creation is developing into greater complexity. But how are we to understand concepts like “original sin” and “redemption” if creation isn’t complete and humanity is still in process? How does one “retrofit” religious tradition and Scripture into this scenario? Is there room for the historical Jesus in the New Cosmology? While a ready concern for all Christians, this question has unique implications for women religious whose lives are centered on the person and mission of Jesus Christ. How is a Catholic sister to understand her vows of poverty, chastity, and obedience in light of a cosmology in which the need for redemption and the role of Jesus are significantly redefined? The Heavens Are Telling the Glory of God probes these questions and offers possible answers. Beginning with the experiences of women religious and their encounter with the New Cosmology or Universe Story, this book seeks to mediate among the various perspectives and proposes how informed and reflective engagement with science, tradition, and theology can bridge the generational divides and foster a spirituality that is both emergent and incarnational. Access to online discussion and reflection questions is included.

This book, first published in 1984, examines the whole range of new religious movements which appeared in the 1960s and 1970s in the West. It develops a wide-ranging theory of these new religions which explains many of their major characteristics. Some of the movements are well-known, such as Scientology, Krishna Consciousness, and the Unification Church. Others such as the Process, Meher Baba, and 3-HO are much less known. While some became international, others remained local; in other ways, too, such as style, belief, organisation, they exhibit enormous diversity. The movements studied here are classified under three ideal types, world-rejecting, world-affirming and world-accommodating, and from here the author develops a theory of the origins, recruitment base, characteristics, and development patterns which they display. The book offers a critical exploration of the theories of the new religions and analyses the highly contentious issue of whether they reflect the process of secularisation, or whether they are a countervailing trend marking the resurgence of religion in the West.

Using a psychological and historical approach, the book describes the ways that religions deepen and prolong feelings of wellbeing.

What does it really mean to be a grown up in today’s world? We assume that once we “get it together” with the right job, marry the right person, have children, and buy a home, all is settled and well. But adulthood presents varying levels of growth, and is rarely the respite of stability we expected. Turbulent emotional shifts can take place anywhere between the age of thirty-five and seventy when we question the choices we’ve made, realize our limitations, and feel stuck— commonly known as the “midlife crisis.” Jungian psycho-analyst James Hollis believes it is only in the second half of life that we can truly come to know who we are and thus create a life that has meaning. In Finding Meaning in the Second Half of Life, Hollis explores the ways we can grow and evolve to fully become ourselves when the traditional roles of adulthood aren’t quite working for us, revealing a new way of uncovering and embracing our authentic selves. Offering wisdom to anyone facing a career that no longer seems fulfilling, a long-term relationship that has shifted, or family transitions that raise issues of aging and mortality, Finding Meaning in the Second Half of Life provides a reassuring message and a crucial bridge across this critical passage of adult development.

This text uses two basic themes to enhance student understanding: 1) the search for an understanding of religious life as an ongoing process; and 2) the need for recognizing a variety of ultimate realities when studying religious pluralism.

This title explores the movements in religious life today and the currents that are emerging among the smaller cohorts of younger religious in mainstream communities of women religious. Hereford traces the history of religious life, including the impact of Vatican II, and examines some of the theological sources for the reinvention of religious life today. She explores the current situation of women religious, re-imagines the meaning of vows, community, and mission, and examines how the emerging forms of religious life will fit into an emerging church.