The official organ of the United States Catholic Historical Society, U. S. Catholic Historian focuses on the history of the Catholic Church in the United States. Each issue contains several articles focused on a theme selected by the editor in consultation with his editorial board.

Religious travelers were a common sight in the Mediterranean world during Late Antiquity and the early Middle Ages. In fact, as Maribel Dietz finds in Wandering Monks, Virgins, and Pilgrims, this formative period in the history of Christianity witnessed an explosion of travel, as both men and women took to the roads, seeking spiritual meaning in a life of itinerancy. Much of this early Christian religious travel was not focused on a particular holy place, as in the pilgrimage of later centuries to Rome, Jerusalem, and Santiago de Compostela. Rather, the inspiration was more practical. Travel was a way of escaping hostility or social pressures or of visiting living and dead holy people. It was also a means of religious expression of homelessness and temporary exile. The wandering lifestyle mirrored an interior journey, an imitation of Christ and a commitment to the Christian ideal that an individual is only temporarily on this earth. Women were especially attracted to religious travel. In the centuries before the widespread cloistering of women, a life of itinerancy offered an alternative to marriage and a religious vocation in a society that excluded women from positions of spiritual leadership. Eventually, ascetic travel gave way to full-fledged pilgrimage. Dietz explores how and why religious travel and monasticism diverged and altered so greatly. She examines the importance of the Cluniac reform movement and the creation of the pilgrimage center of Santiago de Compostela in the emergence of a new model of religious travel: goal-centered, long-distance pilgrimage aimed not at monks but at the laity. Wandering Monks, Virgins, and Pilgrims is essential reading for those who study the history of monasticism, for it was in a monastic context that religious travel first claimed an essential place within Christianity. It will also be important for anyone interested in pilgrimage and the role of women in the history of Christianity.

This book about Mendicant women outside the cloister is unique in its content. Rose of Viterbo, Angela of Foligno, Margaret of Cortona, and Sancia, Queen of Naples, were all born within the first century of the Franciscan Order. As women who pursued their religious vocation of volumtary poverty, itinerancy, and preaching outside of monastic walls – in the streets and in their homes – they could very well be called the first generation of mendicant women.

Women's theology has traditionally been pushed to the margins; it is"spirituality"or"mysticism"rather than theology proper. Theology from women has been transmitted orally, recorded by men as sayings or in hagiographies, or passed on as"stealth theology"in poems, hymns, or practices. In the past forty years, women have claimed theology for themselves and others as womanists, feminists, mujeristas, Asian, third-world, disabled, and queer women. Yet in most academic and ecclesial theology, the contributions of women skirt the borders of the written tradition. This unique volume asks about the conditions of women writing theology. How have women historically justified their writing practices? What internal and external constraints shape their capacity to write? What counts as theology, and who qualifies as a theologian? And what does it mean for women to enter a tradition that has been based, in part, on their exclusion? These essays explore such questions through historical investigations, theoretical analyses, and contemporary constructions.

After introducing the reader to Bonaventure as General Minister of the Franciscan Order, this volume presents twenty documents and helpful introductions to their importance.