[PDF] The Collected Works Of Edith Stein Vol4 eBook
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This is an inspiring collection of Edith Stein's shorter spiritual writings, many available for the first time in English translation. Topics include: Shorter spiritual writings on prayer, liturgy, and the spirit of Carmel. They were composed during her final years, often at the request of her Carmelite superiors. Here the noted philosopher, Catholic feminist, and convert shares her reflections on prayer, liturgy, the lives of holy women, the spirit of Carmel, the mystery of the Christian vocation, and the meaning of the cross in our lives. These essays, poems, and dramatic pieces offer readers a unique glimpse into the hidden inner life of one of the twentieth century's most remarkable women.The book includes 5 photos and fully linked index.
Having been out of print for half a century, the original text is here re-edited and enhanced by scholarly perspectives and updated and corrected in the light of knowledge which was not available to the author at the time. Book includes 9 photos. More Information Enriched by a broader range of contemporary literature about the philosopher, educator, spiritual writer, and victim of the catastrophe that engulfed her as part of her Jewish people, this new presentation of the biography everyone cites so frequently brings the reader closer to the real Edith Stein. The editors have avoided weighing down this engaging life story with intrusive scholarly notes and commentaries. Instead they have relegated such material to a separate section of “Gleanings.” This gives the reader the option of enjoying the biography unencumbered by supplementary matter or delving into the Gleanings when desired. The three editors/translators are close to the Stein family as well as to her Carmelite family which she entered in 1933. Susanne Batzdorff is Edith Stein’s niece, who has known her in person. Josephine Koeppel and John Sullivan are both Carmelites who have occupied themselves with the life and work of the saint and have talked with several Carmelite religious who lived with Edith Stein. Complementing their notes and comments that deepen the knowledge of the famous phenomenologist and Carmelite is an insightful “Foreword” contributed by Sr. Amata Neyer, OCD, who knew Posselt personally. She has served as prioress of the Cologne Carmel and as archivist for its Edith Stein Archive.
Edith Stein comes alive through these warm, totally attentive letters. She joins a deeply sensitive heart with her keen intelligence, revealing herself to be a wise mentor and a caring friend available to anyone who approached her. Here we learn what was truly important to her: the total well-being of those who treasured her letters enough to preserve them even while suffering the havoc of war and oppression. This volume offers the first English translation of the majority of her surviving letters, with 4 photos and a fully linked index of recipients.
"this volume, "written by a beginner for beginners" bears the imprint of the extraordinary intellectual and spiritual journey of its author, one of the most remarkable women of the twentieth century. born in Breslau into a practicing Jewish family in 1891, Edith Stein abandoned her faith as a teenager and later became a key figure among the early disciples of Edmund Husserl, the founder of phenomenology. ........." [from back cover]
On the same summer day in 1942, Saint Teresa Benedicta of the Cross (Edith Stein) and hundreds of other Catholic Jews were arrested in Holland by the occupying Nazis. One hundred thirteen of those taken into custody, several of them priests and nuns, perished at Auschwitz and other concentration camps. They were murdered in retaliation for the anti-Nazi pastoral letter written by the Dutch Catholic bishops. While Saint Teresa Benedicta is the most famous member of this group, having been canonized by Pope John Paul II in 1998, all of them deserve the title of martyr, for they were killed not only because they were Jews but also because of the faith of the Church, which had compelled the Dutch bishops to protest the Nazi regime. Through extensive research in both original and secondary sources, P.W.F.M. Hamans has compiled these martyrs' biographies, several of them detailed and accompanied by photographs. Included in this volume are some remarkable conversion stories, including that of Edith Stein, the German philosopher who had entered the Church in 1922 and later became a Carmelite nun, taking the name Sister Teresa Benedicta of the Cross. Several of the witnesses chronicled here had already suffered for their faith in Christ before falling victim to Hitler's "Final Solution," enduring both rejection by their own people, including family members, and persecution by the so-called Christian society in which they lived. Among these were those who, also like Sister Teresa Benedicta, perceived the cross they were being asked to bear and accepted it willingly for the salvation of the world. Illustrated
To help celebrate the fourth centenary of the birth of St. John of the Cross in 1542, Edith Stein received the task of preparing a study of his writings. She uses her skill as a philosopher to enter into an illuminating reflection on the difference between the two symbols of cross and night. Pointing out how entering the night is synonymous with carrying the cross, she provides a condensed presentation of John's thought on the active and passive nights, as discussed in The Ascent of Mount Carmel and The Dark Night. All of this leads Edith to speak of the glory of resurrection that the soul shares, through a unitive contemplation described chiefly in The Living Flame of Love. In the summer of 1942, the Nazis without warrant took Edith away. The nuns found the manuscript of this profound study lying open in her room. Because of the Nazis' merciless persecution of Jews in Germany, Edith Stein traveled discreetly across the border into Holland to find safe harbor in the Carmel of Echt. But the Nazi invasion of Holland in 1940 again put Edith in danger. The cross weighed down heavily as those of Jewish birth were harassed. Sr. Teresa Benedicta of the Cross's superiors then assigned her a task they thought would take her mind off the threatening situation. The fourth centenary of the birth, of St. John of the Cross (1542) was approaching, and Edith could surely contribute a valuable study for the celebration. It is no surprise that in view of her circumstances she discovered in the subject of the cross a central viewpoint for her study. A subject like this enabled her to grasp John's unity of being as expressed in his life and works. Using her training in phenomenology, she helps the reader apprehend the difference in the symbolic character of cross and night and why the night-symbol prevails in John. She clarifies that detachment is designated by him as a night through which the soul must pass to reach union with God and points out how entering the night is equivalent to carrying the cross. Finally, in a fascinating way Edith speaks of how the heart or fountainhead of personal life, an inmost region, is present in both God and the soul and that in the spiritual marriage this inmost region is surrendered by each to the other. She observes that in the soul seized by God in contemplation all that is mortal is consumed in the fire of eternal love. The spirit as spirit is destined for immortal being, to move through fire along a path from the cross of Christ to the glory of his resurrection. Book includes two photos and fully linked index.
Potency and Act is the second of three works in which Edith Stein said she endeavored to fulfill her “proper mission’ in philosophy, her “life’s task”: relating the phenomenology of her teacher Edmund Husserl and the scholasticism of St. Thomas Aquinas. But more than “critically comparing” the two ways of thinking, she wished to “fuse” them into her own “philosophical system,” searching for that perennial philosophy lying “beyond ages and peoples, common to all who honestly seek truth.” More Information Edith Stein was a Jewish phenomenologist who became a Catholic after reading the autobiography of St. Teresa of Jesus and entered the order of Discalced Carmelites founded by the saint. Stein died in Auschwitz in 1942 and was herself canonized in 1998 as St. Teresa Benedicta of the Cross. Her philosophical thinking had been formed by Husserl, but she came to “find a home in Aquinas’s thought world.” In Potency and Act she “aimed to get from scholasticism to phenomenology and vice versa” and “allow the two ways of doing philosophy to come to resolution within herself.” The first of the three works in which she carried out her mission was a play where Husserl and Aquinas appear on stage to discuss their agreements and differences (in Knowledge and Faith, ICS Publications, Edith Stein’s Collected Works, vol. 8). The second, Potency and Act, was written in 1931 but published for the first time in 1998. The third was her major work, Finite and Eternal Being, written around 1935 and also published posthumously, in 1950 (Collected Works, vol. 9). Potency and Act is complementary to Finite and Eternal Being, for they are quite different in content. The approach to the study of being in Potency and Act is “modal” as the title implies; her treatment of possible worlds and of form prescribing possibilities relates to phenomenological themes and also to recent developments in logical semantics. Philosophy of religion, of course, is a central concern. We reach God not only through faith and contemplation, she says, but “by thinking,” using “logical reasoning” both from the world without (as in St. Thomas) and from the world within (“the way of St. Augustine”); indeed, God’s existence is also a “purely formal conclusion.” Her many searching analyses are suggestive in their own right: on human freedom, temporality, self-knowledge, individuality, evolution (which she “fits into the “scholastic world view”), atheism, eschatology.
In the wake of World War I when neither Jews nor women were widely accepted in academia, Edith Stein rose to prominence as a leading intellectual in Germany. She was a passionate and brilliant philosopher who lived and thrived in the intellectual university community of Germany. She was also a young Jewish woman who shocked her intellectual community when she fell in love with Jesus Christ and became a Roman Catholic. More shocking still, eleven years later, Edith entered the cloistered Carmelite order to follow a life of mystic and contemplative prayer in the cloister under the name Teresa Benedicta of the Cross. Edith Stein’s surrender to grace is all the more visible because of the dark night that enveloped the period of history in which she lived and died — years when millions of men and women, including Edith Stein herself, were systematically murdered by the Nazi regime in the name of diligent ethnic cleansing. Today, as the meaning of feminism is lost in a world of relativism, Edith Stein provides a model for a true feminist woman who authentically integrates faith, family, and work. In these pages, award-winning journalist Maria Ruiz Scaperlanda brings new light to this complex woman, her culture, and the pivotal period of history in which she lived and died. More than a biography, these pages paint a multifaceted portrait of Edith Stein as seen by scholars, friends, and relatives – and by Catholics and Jews alike. You’ll gain new insights into the complex aspects of her life and death, as well as the impact of her character and personality on those who knew her. But most of all, you will enter into the interior life of this woman of Jewish descent who transformed her entire life because of her encounter with Jesus Christ, an encounter that led her from the depths of atheism to the heights of sainthood.