Search results for ""Gaudium""

Exhortación Apostólica Evangelli Gaudium del Santo Padre sobre el anuncio del Evangelio en el mundo actual.El Santo Padre dice, LA ALEGRÍA DEL EVANGELIO llena el corazón y la vida entera de los que se encuentran con Jesús. Quienes se dejan salvar por Él son liberados del pecado, de la tristeza, del vacío interior, del aislamiento. Con Jesucristo siempre nace y renace la alegría. En esta Exhortación quiero dirigirme a los ??eles cristianos para invitarlos a una nueva etapa evangelizadora marcada por esa alegría, e indicar caminos para la marcha de la Iglesia en los próximos años.

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The Second Vatican Council represents a decisive milestone in the relationship between the Church and the world. The pastoral constitution Gaudium et spes proclaims a new spirit of missionary dialogue, openness, and mutual enrichment. The Church endeavored to recognize the genuine “triumphs” of the modern age, and, bearing in mind also the serious “ambiguities” and “tragedies” that characterize our modern culture, sought to present anew the profound beauty of Christian existence.What then does it mean for the Church to be “open” to the modern world? How can the world be receptive to the novel life the Church offers? How does the Christian navigate this dialogue? The essays gathered in this volume explore the theological anthropology of Gaudium et spes for answers to these questions. They strive to elucidate that only by the light of God’s infinite love incarnate in Jesus Christ does the human person come to perceive the mystery of his own being and the world come to realize itself; only then do the social realities of economy, work, and family take on human form.

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Quid est autem homo? What is the human person? This question, raised in paragraph twelve of Gaudium et spes, was addressed by both bishops and theologians throughout the redaction process of the Second Vatican Council’s Pastoral Constitution. This had been an open and contested question for many years before Vatican II was convened, and no definitive answer had been found by the time the council closed. This volume investigates how this question haunted theologians in the mid-twentieth century, and it focuses especially on Louvain theology. More particularly, its first chapter discusses the anthropological turn that occurred in twentieth-century theology and which was shaped by aspects of Christian humanism, the theology of history, theology of earthly realities, theology of society, and theology of the laity. The following four chapters sketch the intellectual itineraries of Albert Dondeyne, Gerard Philips, Gustave Thils, and Charles Moeller. These four Louvain theologians respectively developed a universal Christian humanism, an ecclesiology ad extra, an integrated Christian anthropology, and a humanism of the Beatitudes. The last three chapters analyze the reception of their thinking at the Second Vatican Council, focusing especially on the Pastoral Constitution Gaudium et spes. The text of Malines, a draft text written in 1963, is presented as a cornerstone of Louvain’s contribution to this anthropological turn.

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Die zu Ehren von Karl-Theodor Zauzich verfasste Festschrift enthalt 37 Beitrage mit der Erstedition von ca. 80 uberwiegend demotischen Texten sowie der Neubearbeitung weiterer, ebenfalls meist demotischer Quellen. Auch zweisprachige Texte sind vertreten. Thematisch handelt es sich um Briefe, Orakelfragen, Urkunden, Lehrtexte, Ritualhandschriften, funerare Texte, Erzahlungen, Inventarlisten, Abrechnungen und Steuerquittungen auf Ostraka, Stein, Holz und Papyrus sowie Graffiti. Chronologisch reicht das Material von der Spatzeit bis in die romische Kaiserzeit und gibt dank der internationalen Herkunft der Autoren einen Querschnitt durch die aktuelle Demotistik. Andererseits wird durch diese Beitrage deutlich, welche Mengen noch unbearbeiteter demotischer Texte bereitliegen. Deren Erschliessung war schon immer und is bis heute ein Hauptanliegen des Jubilars. Ausfuhrliche Indizes zu den bearbeiteten und zitierten Texten, zu Gottern, Herrschern, Titeln, Namen, Toponymen und zu neuen agyptischen Wortern erlauben einen gezielten Zugriff auf das Material. XII + 744 S., 61 Taf., 1 Frontispiz; mit Bibliographie zu K.-Th. Zauzich.

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Why Political Democracy Must Go is an insightful analysis of the origins of the socialist movement in the United States, written by famed journalist John Reed, one of the most distinguished American writers on the subject. Although one of socialism's fiercest proponents, Reed exposes the myth of democratic socialism' by providing an overview of the development of socialist thought in America. His devastating critique of political democracy argues that socialism cannot be achieved through democratic means. Originally published in 1919 in serial form, Why Political Democracy Must Go provides critical historical insight on the evolution of socialist thought in the United States. Today, when there is renewed interest in socialism on the American political scene, this notable series of essays reveals the underpinnings of socialist thought. Reed's analysis will be of interest to those on all sides of the political spectrum. Born in Portland, Oregon, on October 22, 1887, Harvard educated John

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In the summer of 2014, Firas Jumaah was working diligently to complete his doctorate in chemistry at Lund University in Sweden when he suddenly received news that an ISIS advance in northern Iraq threatened the lives of his wife and children who had returned to their native land for a family wedding. The Islamic State had unexpectedly launched an assault on a nearby village inhabited by members of the Yazidi religious minority, to which Firas belongs, slaughtering or enslaving the entire population. Fearing for his family, Firas immediately returned to Iraq and soon found himself reunited with them behind enemy lines. As the situation worsened by the minute, Firas managed to send a message to his professor, Charlotta Turner, to let her know that he did not expect to return to Sweden to complete his dissertation. Unbeknownst to Firas, Charlotta sprang into action. What was happening was completely unacceptable, she later explained. I got so angry that ISIS was pushing itself into our wo

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Bajo el título 'JM González Ruiz: La provocación permanente', se reeditan dos de sus libros más significativos de entre sus ensayos sobre Teología del mundo y Teología bíblica. En el primero, prólogo del teólogo M. D. Chenu, se cimenta una Teología del mundo fuera de todo aggiornamento oportunista. Textos influyentes en el documento Gaudium et Spes, Vaticano II. Experto en Pablo sigue, en el segundo, el curso de los Hechos: desarrolla la teología paulina en toda su dinámica evolución

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Gaudium et spes (Pastoral Constitution on the Church in the Modern World) was promulgated on December 7, 1965. It mirrors a new spirit of openness of the Catholic Church to the world, as well as a new historical consciousness, based on a self-understanding of the Catholic Chuch as "linked with mankind and its history by the deepest bonds" (GS, 1). This historical consciousness resulted in a method of social discernment which, inspired by John XXIII, was articulated by Gaudium et spes in terms of 'scrutinizing the signs of the times' and of 'interpreting them in the light of the gospel' (GS, 4). Conscious of the need to revisit the pastoral constitution of Vatican II, the Centre for Catholic Social Thought at the Catholic University of Leuven, has organised two international expert seminars. The first expert seminar (6-7 September 2003) was rather explorative and focused on the relevance of catholic social thought in its actual context with special attention paid to the signs of the times in an era of globalisation. The discussion on the contemporary signs of the times revealed the necessity to clarify the theoretical and practical implications of the methodology of social discernment and particularly of a social hermeneutic in the light of the gospel. This became the theme of a second expert seminar (Leuven, Louvain-la-Neuve, 9-11 September 2004), the discussions of which are the background to this book.

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Cuando a este primer anuncio se le llama ?primero?, eso no significa que está al principio y después se olvida o se reemplaza por otros contenidos que lo superan. Es primero en un sentido cualitativo, porque es el anuncio principal, ese que siempre hay que volver a escuchar de diversas maneras y ese que siempre hay que volver a anunciar de una forma o de otra a lo largo de la catequesis en todas las etapas y momentos (Papa Francisco, Evangelii gaudium 164). Estas páginas presentan lo esencial y lo bello de la fe, que puede dar pie para iniciar un encuentro con Jesús.

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This second edition streamlines some of the editing from the first addition, and more importantly, includes material from Pope Francis’s encyclical, Laudato Si’, and his apostolic exhortation, Evangelii Gaudium. A Catechism for Business presents the teachings of the Catholic Church as they relate to more than one hundred specific and challenging moral questions as they have been asked by business leaders. Andrew V. Abela and Joseph E. Capizzi have assembled the relevant quotations from recent Catholic social teaching as responses to these questions. Questions and answers are grouped together under major topics such as marketing, finance and investment. The book’s easy-to-use question and answer approach invites quick reference for tough questions and serves as a basis for reflection and deeper study in the rich Catholic tradition of social doctrine.

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André-Marie Charue, évêque de Namur de 1941 à 1974, a participé activement au concile Vatican II (1962-1965). Comme membre, puis en tant que vice-président de la Commission doctrinale du Concile, il eut un rôle décisif dans l'élaboration de plusieurs documents-clés: principalement les Constitutions sur l'Église (Lumen gentium), sur la Révélation (Dei Verbum) et sur l'Église dans le monde (Gaudium et spes). Bien que ses notes personnelles ne couvrent pas toute la période conciliaire, les carnets de l'évêque ici publiés constituent un témoignage de première main sur le fonctionnement de la Commission sans doute la plus importante de Vatican II. Ils permettent en outre de saisir sur le vif la mise en chantier et le cheminement des textes principaux et aussi les méthodes de travail de l'équipe belge pendant toute la durée du Concile.

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This second edition, translated into Spanish, streamlines some of the editing from the first addition, and more importantly, includes material from Pope Francis's encyclical, Laudato Si’, and his apostolic exhortation, Evangelii Gaudium. A Catechism for Business presents the teachings of the Catholic Church as they relate to more than one hundred specific and challenging moral questions as they have been asked by business leaders. Andrew V. Abela and Joseph E. Capizzi have assembled the relevant quotations from recent Catholic social teaching as responses to these questions. Questions and answers are grouped together under major topics such as marketing, finance and investment. The book's easy-to-use question and answer approach invites quick reference for tough questions and serves as a basis for reflection and deeper study in the rich Catholic tradition of social doctrine.

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In 1989, in response to Richard Schenk’s doctoral dissertation, Josef Ratzinger wrote that “the only way to bring fresh wind into systematic theology is to connect looking back at the great masters in the history of the faith with questioning anew and more profoundly in the horizon of our times.”Soundings in the History of a Hope offers Schenk’s experimental attempts to meet these requirements for the renewal of systematics, looking above all to St. Thomas Aquinas and some of his patristic sources,contemporary critics, and later readers in order to retrieve seminal ideas for addressing issues that would continue to develop after Thomas’s time. The essays in this volume examine interreligious relationality, hope and doubt, human labor and mortality, structures of nature, movements of history, and events of grace and failure—between the gaudium et spes of today’s world and its many “sorrows and worries.”

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La reconstrucción de los principales acontecimientos desde el Vaticano II hasta el papa Francisco ayuda a conocer e interpretar la configuración una "tercera Compañía", distinta de la "Compañía restaurada" y más parecida y afín a la de los padres fundadores. Pedro Arrupe (1965-1983), y su sucesor, Peter Hans Kolvenbach (1983-2008), marcaron las etapas de esta compleja y difícil transición. Con la llegada de Francisco al pontificado, el primer papa jesuita, se han reencontrado con un nuevo protagonismo en la vida de la Iglesia. Han recibido del pontífice una misión específica: dar a conocer la práctica del "discernimiento espiritual", instrumento para llevar a cabo aquella conversión pastoral que está en el corazón de la reforma de la Iglesia y tan presente en la encíclica programática de su pontificado, la Evangelii gaudium.

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Le rôle de Mgr Charue, évêque de Namur, au Concile Vatican II a été fort important. Exégète de métier et théologien de l’épiscopat, il a été élu membre de la commission doctrinale en octobre 1962 et vice-président de cette commission en décembre 1963. Il a exercé une influence considérable dans la rédaction de Dei Verbum, de Lumen Gentium et de Gaudium et Spes. Ses archives, qu’il avait soigneusement conservées, témoignent de la qualité de son travail et nous révèlent le réseau de ses collaborateurs au sein de la « squadra belga ». Dans l’inventaire, les documents ont été groupés selon les périodes du concile et classés selon les documents conciliaires. Pour chaque document sont mentionnés l’auteur, la langue et la date. Les lettres de la correspondance sont accompagnées d’un bref résumé. » Cet inventaire constitue un complément indispensable aux Carnets conciliaires de l'évêque de Namur A.-M. Charue, publiés à Louvain-la-Neuve en 2000.

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Two of the Council's sixteen documents—the Dogmatic Constitution on the Church, Lumen Gentium, and the Pastoral Constitution on the Church in the Modern World, Gaudium et Spes—explain the Church's self-understanding of what she is and what she does better than has ever been done in any of the Church's official documents in the course of her long history. The diversity inherent in the Church as Catholic, or universal, is also covered in the book in a discussion of the Council's Decree on the Catholic Eastern Churches, Orientalium Ecclesiarum. Such currently widely discussed and debated contemporary issues as the primacy of the pope, the collegiality of the bishops, the universal call to holiness, the place of the Blessed Virgin Mary in the economy of salvation, the relations of the Church and Catholics with other Christians and with the modern world, and the dignity of the human person—all of these issues, and how they apply today in the life of the Church, go back to Vatican II and to the Council's great documents on the Church, which are more relevant than ever today with the passage of time.

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La Teología fundamental aquí propuesta se comprende como la disciplina que quiere fundar los principios del conocimiento teológico y, a su vez, justificar la credibilidad de la revelación cristiana para poder dar respuesta a todo el que os pida razón de vuestra esperanza (1 Pe 3,15). De hecho, a los cincuenta anos de la conclusión del Concilio Vaticano II se puede constatar la necesidad renovada de un talante teologico-fundamental para la teología y para la vida eclesial, particularmente en una Iglesia que, para responder al momento en que vivimos, el papa Francisco la ha urgido a que se sitúe en salida y que procure desarrollar un nuevo discurso de la credibilidad, una original apologética que ayude a crear disposiciones para que el Evangelio sea escuchado por todos (Evangelii gaudium, 132). Por esto, la palabra final de esta Teología fundamental apunta a la vía del testimonio como paradigma de la credibilidad de la Iglesia y aun de toda la revelacion y de su centro y plenitud que es

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La contribution des évêques et théologiens belges au Concile Vatican II a été largement mise en lumière en 2005 lors d’un colloque scientifique (cf. D. DONNELLY et al. [éds], The Belgian Contribution to the Second Vatican Council: International Research Conference at Mechelen, Leuven and Louvain-la-Neuve (September 12-16, 2005) [BETL, 216], Leuven – Paris – Dudley, MA, Peeters, 2008). Il en résulte que le Pontificio Collegio Belga a été l’un des «laboratoires» de plusieurs textes conciliaires, non seulement de Lumen gentium, mais aussi de Dei Verbum et de Gaudium et spes. Leo Declerck, auteur de ce volume, était pendant ces années vice-recteur du Collège belge et adjoint du recteur Mgr A. Prignon qui a exercé une grande influence auprès du cardinal Suenens et des autres évêques belges. Déjà à l’époque, Leo Declerck a gardé (et classé) pour les archives de Prignon une copie des documents (correspondances, projets de textes) produits ou polycopiés au Collège belge et que Prignon lui avait confiés, une partie de ceux-ci provenant des papiers Suenens. Quarante ans plus tard, il a entamé le classement et l’édition des inventaires des archives de plusieurs protagonistes du concile: Suenens, Charue, De Smedt, Heuschen, Philips, Willebrands, Heylen, Lanne. La découverte de documents inédits fut à l’origine de la publication d’un certain nombre d’articles qui concernent des acteurs belges et de la mise sous les projecteurs de quelques péripéties moins connues mais cruciales de l’histoire conciliaire et postconciliaire (notamment la réponse des évêques belges au Questionnaire du cardinal Ottaviani en 1966, et la réaction du cardinal Suenens et de l’épiscopat belge à l’encyclique Humanae vitae en 1968). Le recueil des articles comprend des textes concernant d’abord le cardinal Suenens (membre de la Commission de coordination et un des quatre modérateurs du concile), puis Mgr Charue (2ème vice-président de la Commission doctrinale), Mgr De Smedt (qui a joué un rôle majeur dans le texte Dignitatis humanae sur la liberté religieuse mais aussi dans Nostra aetate sur les religions non chrétiennes), Mgr Heuschen (dont l’aide, surtout dans l’expensio modorum de Lumen gentium, fut indispensable sans négliger le rôle qu’il a joué dans le chapitre De Matrimonio de Gaudium et spes), Mgr Prignon enfin (dont l’influence discrète auprès du cardinal Suenens a souvent été déterminante). Il va sans dire que l’auteur, étant actuellement un des rares survivants de Vatican II, a pu pimenter ses textes par quelques souvenirs personnels et vécus. À bon droit, le professeur Étienne Fouilloux observe dans sa Préface que: «Par-delà l’intérêt spécifique de chacun de ces extraits, leur rassemblement prouve que Leo Declerck n’est pas seulement l’archiviste indispensable de l’événement Vatican II vu de Belgique, mais un historien à part entière de l’Église catholique en Concile, dont il est aujourd’hui l’un des plus fins et des plus scrupuleux connaisseurs».

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Le Journal conciliaire de Mgr A. Prignon (1919-2000) rapporte de facon detaillee les travaux et debats de la 4e session de Vatican II (11 sept. - 12 dec. 1965). Albert Prignon, pretre du diocese de Liege, avait enseigne au Seminaire melkite de Harissa (Beyrouth) de 1951 a 1953 et au Grand Seminaire de Liege de 1957 a 1962, avant d'etre nomme recteur du College belge (Rome) a quelques semaines du concile et expert conciliaire en 1963.Le College belge (26, Via del Quirinale), ou resident pendant le concile le Cardinal L.-J. Suenens (un des quatre moderateurs), la plupart des eveques belges et quelques periti, fut un lieu convivial anime par A. Prignon et le centre d'un travail considerable ou se retrouvaient de nombreux experts comme G. Philips, G. Thils, Ch. Moeller, Ph. Delhaye, Y. Congar, A.-G. Martimort, R. Etchegaray, E. Bonet, etc. Les travaux de ce que les journalistes ont appele la Squadra belga ont porte sur les textes majeurs de Vatican II, notamment "Lumen Gentium", "Gaudium et Spes", "Dei Verbum". La marque du theologien A. Prignon se decouvre notamment dans "Lumen Gentium": plan de la constitution, collegialite episcopale, sacramentalite de l'episcopat.Dans son Journal conciliaire, le P. Congar fait l'eloge du recteur du College belge, soulignant la discretion et l'efficacite de cet "homme tres evangelique, tout entier donne, qui a fait du service des autres une regle absolue de son comportement".

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Now in its third edition, Living Justice is an ideal introduction to Catholic social teaching. Thomas Massaro introduces readers to the history and basics of Catholic social teaching while highlighting new developments and helping readers understand how to apply this teaching to life today. Living Justice leads readers step-by-step through the building blocks of Catholic social thought, including its central themes, sources, and methods. Along the way readers encounter great heroes of social change and prophets of peace and justice. The third edition features significant updates throughout, including extensive coverage of Pope Francis and his two major social teaching documents: Evangelii Gaudium on gospel-grounded justice and Laudato Si’ on the environment. It also looks at the Pope’s contributions to peace and justice efforts around the world, including his advocacy for diplomacy, simplicity of lifestyle, and healthy family life. The third edition includes two new case studies in the dynamics of globalization—the global migration crisis and the scourge of human trafficking. It also contains expanded sections on globalization, the environment, and issues of peace and war. With its accessible and reader-friendly style, the third edition of Living Justice includes new discussion questions, revised topics for further study, and an updated list of resources that make the book an excellent resource for students or parishes.

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Two principles capture the essence of the official Catholic position on the morality of sexuality: first, that any human genital act must occur within the framework of heterosexual marriage; second, each and every marriage act must remain open to the transmission of life. In this comprehensive overview of Catholicism and sexuality, theologians Todd A. Salzman and Michael G. Lawler examine and challenge these principles. Remaining firmly within the Catholic tradition, they contend that the church is being inconsistent in its teaching by adopting a dynamic, historically conscious anthropology and worldview on social ethics and the interpretation of scripture while adopting a static, classicist anthropology and worldview on sexual ethics.While some documents from Vatican II, like "Gaudium et spes" ('the marital act promotes self-giving by which spouses enrich each other'), gave hope for a renewed understanding of sexuality, the church has not carried out the full implications of this approach. In short, say Salzman and Lawler: emphasize relationships, not acts, and recognize Christianity's historically and culturally conditioned understanding of human sexuality. "The Sexual Person" draws historically, methodologically, and anthropologically from the best of Catholic tradition and provides a context for current theological debates between traditionalists and revisionists, regarding marriage, cohabitation, homosexuality, reproductive technologies, and what it means to be human. This daring and potentially revolutionary book will be sure to provoke constructive dialogue among theologians, and between theologians and the Magisterium.

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The Second Vatican Council was the most important event in the Roman Catholic Church in the twentieth century. In line with Pope John XXIII’s desire for aggiornamento it searched for ways to enable the Church to meet the challenges of the times and thus prepare a future for Christian faith and life. This search for renewal met with opposition during the Council and its reception process up to the current day. In this volume authors known for their research on and familiarity with the Council’s history and its reception reflect on the (non-)reception of Vatican II in the Roman Catholic Church. Paying attention to both the wishes of the majority of the Council fathers and the often blocked implementation of their decisions during the post-Vatican II period, they make clear that the freedom of speech that existed during the Council soon was put aside, partly because those who where opposed to the conciliar developments remained in charge after the Council. At the same time, the contributors to this volume are of the opinion that Vatican II and its texts continue to offer much inspiration for the life of the faithful today. According to Leo Declerck, Etienne Fouilloux, Peter Hünermann, Joseph Komonchak, Mathijs Lamberigts, Nicholas Lash, Gilles Routhier, and Christoph Theobald, “Gaudium et spes” thus continue to prevail over grief and anxiety, too often used as instruments for a `revision’ of Vatican II. This book offers both keen insights into the history of the Council and its intuitions, and the contested but still needed implementation of it.

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In Your Eyes I See My Words, Volume 3 brings together the homilies and speeches of Archbishop Cardinal Jorge Mario Bergoglio from 2009 through his election as Pope Francis on March 13, 2013. These writings provide an intimate glimpse into the theological, philosophical, scientific, and cultural-educational currents that forged the steady, loving, and nurturing leadership style with which Bergoglio guided the Church in Buenos Aires. That style has now done the same for the Church from Rome, a Church rocked by financial and moral scandals, and a world shaken by the first global pandemic in a century. These writings were kneaded—a word he uses when talking about the work of molding the souls and character of youth and seminarians—in the relationships he formed in his bus rides to work and in his intense contact with all segments of the population. Because of that careful and prayerful process of kneading they have found their full development in Bergoglio’s writing as Pope Francis, especially in Evangelii gaudium (November 2013); Gaudete et exsultate, On the call to sanctity (March 2018); and his encyclical Laudato si’ (May 2015). In this final volume of Bergoglio’s homilies and papers we meet European theologians and thinkers such as Hans Urs von Balthasar, Henri de Lubac, and Bergoglio’s Uruguayan philosopher and friend, Methol Ferré, the literary figure Miguel Ángel Asturias, and Enrique Santos Discépolo, a singer and composer of tangos that decry corruption. In a prophetic conclusion, the last homily of this volume is an outline of the roadmap Pope Francis has followed throughout his papacy: one defined by ongoing love and care for God’s people and that seeks to spread God’s merciful anointing to those living on the margins of life.

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Children of God in the World is a textbook of theological anthropology structured in four parts. The first attempts to clarify the relationship between theology, philosophy and science in their respective approaches to anthropology, and establishes the fundamental principle of the text, stated in Vatican II’s Gaudium et spes, n. ’’, “Christ manifests man to man”. The second part provides a historical overview of the doctrine of grace: in Scripture (especially the teaching of the book of Genesis on humans ‘made in the image of God’, as well as Paul and John), among the Fathers (in particular the oriental doctrine of ‘divinization’ and Augustine), during the Middle Ages (especially Thomas Aquinas) and the Reformation period (centered particularly on Luther and the Council of Trent), right up to modern times. The third part of the text, the central one, provides a systematic understanding of Christian grace in terms of the God’s life present in human believers by which they become children of God, disciples, friends and brothers of Christ, temples of the Holy Spirit. This section also provides a reflection on the theological virtues (faith, hope and charity), on the relationship between grace and human freedom, on the role of the Church and Christian apostolate in the communication of grace, and on the need humans have for divine grace. AftŸer considering the relationship between the natural and the supernatural order, the fourth and last part deals with di erent philosophical aspects of the human condition, in the light of Christian faith: the union between body and soul, humans as free, historical, social, sexual and working beings. The last chapter concludes with a consideration of the human person, Christianity’s greatest and most enduring contribution to human thought.

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Catholicism and Liberal Democracy seeks to clarify if there is a place for Catholicism in the public discourse of modern liberal democracy, bringing secular liberalism, as articulated by Jürgen Habermas, into conversation with the Catholic tradition.James Martin Carr explores three aspects of the Catholic tradition relevant to this debate: the Church's response to democracy from the nineteenth century up until the eve of the Second Vatican Council; the Council's engagement with modernity, in particular through Gaudium et spes and Dignitatis humanae; and Joseph Ratzinger's theology of politics as a particularly incisive (and influential) articulation of the Catholic tradition in this area.Jürgen Habermas's theorization of the place of religion in modern democracy, both in his earlier secularist phase and after his 'post-secular' turn, is evaluated. The adequacy of Habermas's recent attempts to accommodate religious citizens are critically examined and it is argued that developments in his later thought logically require a more thoroughgoing revision of his earlier theory. These developments, it is argued, create tantalizing openings for fruitful dialogue between Habermas and theCatholic tradition.Using analytical tools drawn from communications theory, the debates on same-sex marriage at Westminster and in the Irish referendum campaign are analyzed, assessing whether Catholic contributions to these debates comply with Habermasian rules of civic discourse. In light of this analysis, the prospects of, and impediments to, Catholic participation in public discourse are appraised.Carr concludes by proposing a Ratzingerian critique of contemporary attempts to redefine marriage within a broader, more fundamental critique of the modern democratic state as currently configured. A political system founded upon secularist monism cannot but regard Christian Gelasianism, and its Catholic variant in particular, as an existential threat. Thus, Catholics, however Habermasian their political behavior, can never be more than uneasy bedfellows with modern liberal democracy.

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Popes Francis, Benedict XVI, and John Paul II have called the present a time of New Evangelization for the Church and have stressed the importance of catechesis for this mission. John Paul II claimed that this renewal of the Church’s mission is grounded in the teachings of the Second Vatican Council. Nevertheless, approaches to catechesis in the conciliar and postconciliar era have varied greatly, as evidenced by the shifts in catechetical practice effected by the modern catechetical movement. Just as the dominant forms of theology changed from neo-scholastic to anthropological approaches so, too, did catechesis move from catechism-based approaches to more anthropological models based upon human experience. In light of this context, Catechesis for the New Evangelization examines the theological foundations of catechesis in the Church’s understanding of divine revelation and its reception by the human person, especially as found in the conciliar constitutions, Dei Verbum and Gaudium et Spes. After drawing norms on divine revelation from these documents, it traces the history of the modern catechetical movement in order to compare this history with the conciliar norms, highlighting the renewal’s strengths and weaknesses.These steps prepare the way for the main part of the book: an examination of the anthropology of Karol Wojty?a/Pope John Paul II. Ultimately, his anthropology provides an understanding of the person that can unite divine revelation and human experience in a way that takes what is best from the modern catechetical movement, while developing the ministry in a way that can be fruitful for the New Evangelization.Pedraza’s book is not only an incisive look at modern catechetical history and theory. It also touches upon some of the most important theological topics of the past century, including the neo-scholastic crisis, the proper interpretation of the Council, the relationship of nature and grace, and the modern understanding of the imago dei, with the research and competency appropriate for scholarly interest and the accessibility needed for educated practitioners in catechesis.

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The Second Vatican Council’s landmark document Gaudium et spes called Catholics to cultivate robust, mutually enriching dialogue with the modern world by attentively and discerningly listening to the “voices of our times.” This distinctive new publication, the first of two volumes that explore sexual diversity and the Catholic Church, gathers an important set of these voices: the testimonies and reflections of Catholic and former Catholic LGBTQ (lesbian, gay, bisexual, transgender, and queer) persons, their friends, family members, and those who teach and accompany them. Drawn from a series of conferences held in autumn 2011 and offering a spectrum of professional, generational, and personal perspectives, the essays in Voices of Our Times suggest the breadth and complexity of Catholic experiences of and engagements with sexual diversity. Each writer locates her or his reflections in careful attention to how ways of experiencing sexuality and speaking about sexual diversity are embodied in and shaped by particular practices—familial, interpersonal, professional, ecclesial, cultural, and political. Part I, “Practicing Love,” introduces the voices of singles, families, couples, parents, and children who reflect on their experiences of sexual diversity in light of their experiences of Catholicism and of Catholics. Part II, “Practicing Church,” offers the perspectives of clergy and lay ministers, casting light on what pastoral workers, Catholic and otherwise, encounter as they walk with people who are grappling with issues of faith and sexuality. In Part III, “Practicing Education,” writers discuss their experiences with sexual diversity in Catholic educational settings as teachers, as students, and as witnesses to the lives, loves, and struggles of LGBTQ young adults. Finally, Part IV, “Practicing Belonging,” spotlights contributions by authors who have struggled with their identities and place within and around the Catholic community. Striving to acknowledge, honor, and respect the truth and value embodied in both LGBTQ persons’ lives and in the Catholic tradition, this book provides a close-to-the-ground look at the state of the conversation about sexual diversity among contemporary Roman Catholics in the United States. Along with its companion volume, Inquiry, Thought, and Expression, Voices of Our Times represents a unique opportunity for readers inside and outside the Catholic community to engage in a conversation that is at once vibrant and complex, difficult and needed.

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The conversation of this book is structured around five major documents from the Second Vatican Council, each of which Barth commented upon in his short but penetrating response to the Council, published as Ad Limina Apostolorum. In the two opening essays, Thomas Joseph White reflects upon the contribution that this book seeks to make to contem­porary ecumenism rooted in awareness of the value of dogmatic theol­ogy; and Matthew Levering explores the way in which Barth’s Ad Limina Apostolorum flows from his preconciliar dialogues with Catholic repre­sentatives of the nouvelle théologie and remain relevant to the issues facing Catholic theology today. The next two essays turn to Dei Verbum, the Dogmatic Constitution on Divine Revelation; here Katherine Sondereg­ger (Protestant) reflects on scripture and Lewis Ayres (Catholic) reflects on tradition. The next two essays address the Dogmatic Constitution on the Church, Lumen Gentium, which touches upon central differences of Cath­olic and Protestant self-understanding. Christoph Schwöbel (Protestant) analyzes visible ecclesial identity as conceived in a Protestant context, while Thomas Joseph White (Catholic) engages Barth’s Reformed crit­icisms of the Catholic notion of the Church. The next two essays take up Nostra Aetate: Bruce McCormack (Protestant) asks whether it is true to say that Muslims worship the same God as Christians, and Bruce D. Marshall (Catholic) explores the implications of the Council’s reflections on the Jewish people. The next two essays take up the Pastoral Constitu­tion on the Church in the Modern World, Gaudium et Spes: John Bowlin (Protestant) makes use of the thought of Aquinas to consider the prom­ise and perils of the document, while Francesca Aran Murphy (Catho­lic) engages critically with George Lindbeck’s analysis of the document. The next two essays explore Unitatis Redintegratio: Hans Boersma (Prot­estant) asks whether the ecumenical intention of the document is im­paired by its insistence that the unity of the Church is already present in the Catholic Church, and Reinhard Hütter (Catholic) systematically addresses Barth’s questions regarding the document. The noted ecumen­ist and Catholic theologian Richard Schenk brings the volume to a close by reflecting on “true and false ecumenism” in the post-conciliar period.

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