As wide a following as the late Thomas Merton had while he lived, ever since his tragic accidental death in Bangkok in 1968, there has been a steady upsurge of interest in both his life and writings. A priest and Trappist monk by vocation, his theological works have been instrumental in reforming Western monasticism and in carrying on the religious dialogue between East and West; an enormously productive poet, his poems display an astonishing technical versatility and deeply felt humanity. Merton’s stature as a critic, however, was not fully appreciated until the publication in 1981 of the first full collection of his distinctly literary essays, now available as a paperbook. The fifty-six pieces included in The Literary Essays of Thomas Merton present every known article by the author, though written for the most part during the last years of his life. The mature Merton ranges across the modern literary landscape with impressive ease. Joyce, Pasternak, and Zukofsky are only a few of the authors discussed in “Literary Essays (1959-68).” These are followed, in turn, by “Seven Essays on Albert Camus”; nine essays “Introducing Poets in Translation”; and “Related Literary Questions,” linking Merton’s literary thought with his aesthetic, religious, and social concerns. His earlier work, such as his 1939 Master’s thesis on Blake as well as newspaper and periodical reviews written prior to 1941, are included in appendices; to these are added transcripts of two talks he gave on Faulkner in 1967. The Literary Essays were collected and edited by Brother Patrick Hart, Father Merton’s secretary at the Abbey of Gethsemani in Kentucky.

Written during the last decade of Merton's life, these articles reflect his mature thought on monastic life in community and in solitude. Appealing to the monastic dimension in all of us, his reflections have meaning for those living outside as well as inside monastery walls, fellow travelers on the same journey he took, aware of the fragility and imperfections, as well as the great potential for growth and love, within each human person.

When he entered Gethsemani Abbey in 1941, Merton embraced a hidden life . By the time he died nearly thirty years later, he was well known as `a witness to life', a friend of people around the world, and a keen observer of both church and society. Those who knew him and who have studied his published works reflect here on his influence on Church and society.

Henrietta Liston’s Constantinople journal is a significant and hitherto virtually unknown work of women's travel writing. As the wife of the British Ambassador to the Porte, Liston had privileged access to parts of the Sultan’s entourage and the Ottoman elite. Her journal details her journey by sea from England to Istanbul and the diplomatic mission’s Mediterranean stops at the time of the Napoleonic wars and reflects on the political situation of Europe, focusing in particular on the British and the Ottoman Empires. Yet it also offers a human-centred version of the picturesque, and includes depictions of a plague-ridden Constantinople, a visit to the harem of the Kaimakam, excursions to Belgrade Village, the presentation of ambassadors in the Seraglio, and the departure of pilgrims on the hajj.This edition features Liston’s journal alongside a selection of her other, shorter writings from Turkey, including accounts of key diplomatic incidents and personal experiences.

When it comes to the study of religion, Willi Braun is a paragon of what a methodologically rigorous and epistemologically modest academic ought to look like. Braun's career began in the 1990s, when he studied among a cadre of other notable graduate students at the Centre for the Study of Religion at University of Toronto--what is often referred to as the "Toronto School." There, Braun and his comrades maintained a fidelity to a particular methodological ethos: that religion should be studied as a fundamentally human phenomenon and that scholars should examine how the "data" of religions (texts, artifacts, rituals, etc) reveal the interests, concerns, and values of the humans who imbue that same data with something divine or transcendent. The Toronto School's commitment to this ethos led to the inauguration of the North American Society for the Study of Religion and fostered the development of the now-renowned journal Method & Theory in the Study of Religion. Braun was a catalyst in these discipline-changing initiatives and brought them to bear in his own work on antiquity and early Christianities. Yet beyond that, Braun's career also involved an unwavering commitment to pedagogy, as he selflessly endeavored to pass on his exceptional professional and personal qualities to his students. In an effort to honor Braun's work and mentorship, this volume is focused on exploring, probing, and theorizing ancient religious data as reflections of human interests and activities.

When it comes to the study of religion, Willi Braun is a paragon of what a methodologically rigorous and epistemologically modest academic ought to look like. Braun's career began in the 1990s, when he studied among a cadre of other notable graduate students at the Centre for the Study of Religion at University of Toronto--what is often referred to as the "Toronto School." There, Braun and his comrades maintained a fidelity to a particular methodological ethos: that religion should be studied as a fundamentally human phenomenon and that scholars should examine how the "data" of religions (texts, artifacts, rituals, etc) reveal the interests, concerns, and values of the humans who imbue that same data with something divine or transcendent. The Toronto School's commitment to this ethos led to the inauguration of the North American Society for the Study of Religion and fostered the development of the now-renowned journal Method & Theory in the Study of Religion. Braun was a catalyst in these discipline-changing initiatives and brought them to bear in his own work on antiquity and early Christianities. Yet beyond that, Braun's career also involved an unwavering commitment to pedagogy, as he selflessly endeavored to pass on his exceptional professional and personal qualities to his students. In an effort to honor Braun's work and mentorship, this volume is focused on exploring, probing, and theorizing ancient religious data as reflections of human interests and activities.

As wide a following as the late Thomas Merton had while he lived, ever since his tragic accidental death in Bangkok in 1968, there has been a steady upsurge of interest in both his life and writings. A priest and Trappist monk by vocation, his theological works have been instrumental in reforming Western monasticism and in carrying on the religious dialogue between East and West; an enormously productive poet, his poems display an astonishing technical versatility and deeply felt humanity. Merton’s stature as a critic, however, was not fully appreciated until the publication in 1981 of the first full collection of his distinctly literary essays, now available as a paperbook. The fifty-six pieces included in The Literary Essays of Thomas Merton present every known article by the author, though written for the most part during the last years of his life. The mature Merton ranges across the modern literary landscape with impressive ease. Joyce, Pasternak, and Zukofsky are only a few of the authors discussed in “Literary Essays (1959-68).” These are followed, in turn, by “Seven Essays on Albert Camus”; nine essays “Introducing Poets in Translation”; and “Related Literary Questions,” linking Merton’s literary thought with his aesthetic, religious, and social concerns. His earlier work, such as his 1939 Master’s thesis on Blake as well as newspaper and periodical reviews written prior to 1941, are included in appendices; to these are added transcripts of two talks he gave on Faulkner in 1967. The Literary Essays were collected and edited by Brother Patrick Hart, Father Merton’s secretary at the Abbey of Gethsemani in Kentucky.

Written during the last decade of Merton's life, these articles reflect his mature thought on monastic life in community and in solitude. Appealing to the monastic dimension in all of us, his reflections have meaning for those living outside as well as inside monastery walls, fellow travelers on the same journey he took, aware of the fragility and imperfections, as well as the great potential for growth and love, within each human person.

When he entered Gethsemani Abbey in 1941, Merton embraced a hidden life . By the time he died nearly thirty years later, he was well known as `a witness to life', a friend of people around the world, and a keen observer of both church and society. Those who knew him and who have studied his published works reflect here on his influence on Church and society.

Henrietta Liston’s Constantinople journal is a significant and hitherto virtually unknown work of women's travel writing. As the wife of the British Ambassador to the Porte, Liston had privileged access to parts of the Sultan’s entourage and the Ottoman elite. Her journal details her journey by sea from England to Istanbul and the diplomatic mission’s Mediterranean stops at the time of the Napoleonic wars and reflects on the political situation of Europe, focusing in particular on the British and the Ottoman Empires. Yet it also offers a human-centred version of the picturesque, and includes depictions of a plague-ridden Constantinople, a visit to the harem of the Kaimakam, excursions to Belgrade Village, the presentation of ambassadors in the Seraglio, and the departure of pilgrims on the hajj.This edition features Liston’s journal alongside a selection of her other, shorter writings from Turkey, including accounts of key diplomatic incidents and personal experiences.

When it comes to the study of religion, Willi Braun is a paragon of what a methodologically rigorous and epistemologically modest academic ought to look like. Braun's career began in the 1990s, when he studied among a cadre of other notable graduate students at the Centre for the Study of Religion at University of Toronto--what is often referred to as the "Toronto School." There, Braun and his comrades maintained a fidelity to a particular methodological ethos: that religion should be studied as a fundamentally human phenomenon and that scholars should examine how the "data" of religions (texts, artifacts, rituals, etc) reveal the interests, concerns, and values of the humans who imbue that same data with something divine or transcendent. The Toronto School's commitment to this ethos led to the inauguration of the North American Society for the Study of Religion and fostered the development of the now-renowned journal Method & Theory in the Study of Religion. Braun was a catalyst in these discipline-changing initiatives and brought them to bear in his own work on antiquity and early Christianities. Yet beyond that, Braun's career also involved an unwavering commitment to pedagogy, as he selflessly endeavored to pass on his exceptional professional and personal qualities to his students. In an effort to honor Braun's work and mentorship, this volume is focused on exploring, probing, and theorizing ancient religious data as reflections of human interests and activities.

When it comes to the study of religion, Willi Braun is a paragon of what a methodologically rigorous and epistemologically modest academic ought to look like. Braun's career began in the 1990s, when he studied among a cadre of other notable graduate students at the Centre for the Study of Religion at University of Toronto--what is often referred to as the "Toronto School." There, Braun and his comrades maintained a fidelity to a particular methodological ethos: that religion should be studied as a fundamentally human phenomenon and that scholars should examine how the "data" of religions (texts, artifacts, rituals, etc) reveal the interests, concerns, and values of the humans who imbue that same data with something divine or transcendent. The Toronto School's commitment to this ethos led to the inauguration of the North American Society for the Study of Religion and fostered the development of the now-renowned journal Method & Theory in the Study of Religion. Braun was a catalyst in these discipline-changing initiatives and brought them to bear in his own work on antiquity and early Christianities. Yet beyond that, Braun's career also involved an unwavering commitment to pedagogy, as he selflessly endeavored to pass on his exceptional professional and personal qualities to his students. In an effort to honor Braun's work and mentorship, this volume is focused on exploring, probing, and theorizing ancient religious data as reflections of human interests and activities.