A BIBLIOGRAPHY on ST. IGNATIUS' SPIRITUAL EXERCISES a Working-Tool for American Students
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Karl Rahner and the Society of Jesus
특집: THEOLOGIA, Hic et Nunc Karl Rahner and the Society of Jesus Andreas R. Batlogg S.J. Germany, Stimmen der Zeit 편집장 1. A Theologian of the Century 2. The Jesuit: ‘One was at disposal’ 3. Conflicts 4. Was Rahner happy in the Society? Karl Rahner was a Jesuit. This is a well-known fact. Therefore, I do not say anything new to you in Korea where Rahner is read as well. Quite a number of Jesuits of Sogang University had had studies in Innsbruck or Munich and so continued to pass on the theology of Karl Rahner. Just a few months ago, a Korean translation of his lecture Das Konzil – ein neuer Beginn (1965) was published. Albert Raffelt and I wrote a comment that we may now admire in a language completely alien to us. Once more: It is a well-known fact that Karl Rahner was a member of the Society of Jesus. Yet, what does it mean? Is it only a piece of biographical Karl Rahner and the Society of Jesus 141 information? Just a religious post-nominal? Does being a Jesuit influence his way of doing theology? His choice of topics? His approach, the modus procedendi? Those are the questions I would like to think about in my lecture. And I’d like to take a look behind the scenes, from the stage of the known, obvious and public to the more basic backgrounds and settings of Rahner’s thinking and consequently of his oeuvre. 1. A Theologian of the Century Thirty years after his death, Karl Rahner–both within the Society and beyond–is still (and again) read, studied, consulted, quoted and ‘mined’ in every respect; a wide variety of texts–not only the ‘classics’–is still being re-printed; books by him are money-spinners in second-hand bookshops. -
An Overview of Karl Rahner's Ecclesiology
142 International Journal of Orthodox Theology 8:3 (2017) urn:nbn:de:0276-2017-3062 Jean Nedelea An overview of Karl Rahner’s Ecclesiology Abstract Karl Rahner (1904-1984) regularly concerned himself with the life of the Church. His writings on the Church are very numerous and highly varied. His scholarly work, spanning half a century, tackled all significant topics of Catholic ecclesiology, from essenti- al ecclesiology (essentielle Ekklesiolo- gie) to the existential one (existenti- elle Ekklesiologie). Although he was not an ecclesiologist – as he did not Rev. Assist. Prof. Dr. Jean produce any exhaustive monograph, Nedelea, Assist. Prof. of nor did he run an academic course on Moral Theology at the Faculty of Orthodox Theo- ecclesiology – Rahner always made logy “Patriarch Justinian”, the Church the core concern of his University of Bucharest, life, and a central pursuit of his Romania An overview of Karl Rahner’s Ecclesiology 143 theological inquiry in the realms of systematic and practical theology. Adhering to the sentire cum Ecclesia principle, Rahner was a lifelong, loyal and passionate servant of his Church, and at the same time its “critical advocate”. Using the historical- systematic method, I aim to provide an overview of the significant themes and tenets in the ecclesiology put forward by the renowned Jesuit theologian. Keywords Karl Rahner, Church, ecclesiology, Second Vatican Council, ecumenism 1 Introduction Rahner’s studies of ecclesiology should be understood as profound thoughts connected to concrete events he experienced and which the Church was facing. His ecclesiology is not an analysis of some abstract topics, debated in treaties or theoretical monographs. -
Ignatian Spirituality and Theology
IGNATIAN SPIRITUALITY AND THEOLOGY Bernard Sesboüé, SJ Professor emeritus Fundamental and dogmatic theology Centre Sèvres, Paris, France here certainly must be an “Ignatian” way of doing theology. Of course it would not be the only way and Tother spiritual families have been inspired by other “ways of proceeding.” In these pages I would like to allude to the method that seems to me to be based on the spirituality of St. Ignatius and are illustrated by several great Jesuit theologians of the 20th century. Ignatius of Loyola and theology St. Ignatius never was a theologian by trade. He only became a student himself late in life. But he took his theological formation in Paris very seriously, because he was convinced that he could not “help souls” without first doing the necessary studies. He studied during troubled times in the context of the early Reformation in Paris.1 Ignatius and his companions sided with moderates who sought to reconcile the desire for a faith that was more interior and personal with the doctrinal authority of the Church. They were open to the progress of the Renaissance; they favored the study of the “three languages,” Hebrew, Greek and Latin. But they wanted to preserve classical references to scholastic theology as found in its better representatives. Ignatius was very vigilant in what concerned orthodoxy and “feeling with the Church,” but at the same time he advised his companion Bobadilla to combine NUMBER 115 - Review of Ignatian Spirituality 27 IGNATIAN SPIRITUALITY AND THEOLOGY positive theology with scholastic theology, which involved the study of languages. -
333 Stephen M. Fields, S.J. in His Book, Stephen Fields Follows The
Book Reviews 333 Stephen M. Fields, S.J. Analogies of Transcendence: An Essay on Nature, Grace & Modernity. Washington, dc: Catholic University of America Press, 2016. Pp. ix + 294. Hb, $69.95. In his book, Stephen Fields follows the general trend in Catholic theology over the last half century or so, and rejects a “dualist” approach to nature and grace in which nature is a self-contained structure upon which grace builds a kind of superstructure. Instead, he seeks a closer integration, proposing that grace is in some way the fulfillment of nature’s inner dynamism. However, this kind of theological project is far from unique as the vast majority of Catholic theo- logians since the mid-twentieth century would say that they also reject a two- tiered approach and embrace grace and nature as integrally related. Indeed, such a consensus might lead some to conclude that the nature-grace question is no longer relevant. However, as Frederick Bauerschmidt has emphasized, it is still very much relevant, for how one integrates nature and grace matters (“Con- fessions of an Evangelical Catholic,” Communio 31/1 [Spring 2004]:67–84, at 71). In attempting to show how nature and grace are integrated, Fields divides his work into three parts. In the first (Chapters One–Three), he presents a his- torical overview of the debates surrounding the nature/grace dichotomy. He opens this by holding up the “Baroque Harmony” (9) of Ignatius of Loyola, Teresa of Ávila, and John of the Cross as exemplum of a harmonious account of nature and grace. Fields then tells a familiar story of how this was dismantled by the rise of “pure nature,” the ultimate blame for which he seems to place at the feet of Thomas Aquinas and his introduction of Aristotle into the Christian tradition and the “modern estrangement” (19) which resulted. -
Book Reviews
BOOK REVIEWS THEOLOGY AND EVOLUTION. By various writers. Edited by E. C. Mes senger. Westminster, Md.: Newman, 1952. Pp. vi + 337. $4.50. The recently deceased editor-author has called this volume a sequel to his earlier Evolution and Theology (London, 1931; N. Y., 1932). Part I (pp. 1-216) is especially deserving of this designation. Entitled "Essays on Evo lution," it collects fourteen critical reviews or commentaries written by various theologians soon after the appearance of the 1931 volume. To many of these essays is added, in full, the subsequent published exchange between author and critic. The discussion is frequently closed with a summary com ment by Dr. Messenger in his present role of editor. Critics who figure in Part I include P. G. M. Rhodes, R. W. Meagher, B. C. Butler, O.S.B., P. J. Flood, J. O. Morgan, Michael Browne, W. H. McClellan, S J., W. J. McGarry, S J., E. F. Sutclifïe, S J., Al. Janssens, J. Bittremieux, A. Brisbois, S.J., J. Gross, and Père Lagrange, O.P. All con cede the significance of Evolution and Theology as the first full-length treat ment of the subject from the theological and scriptural viewpoint, but not all admit the treatment to have been fair. Judgments of "inconsistency" and "special pleading" occur more than a few times. Aside from disagreements with his interpretations of the pertinent writ ings of Gregory of Nyssa and Augustine, and with his understanding of St. Thomas' treatment of the form in Adam's body, the criticism most gen erally leveled at Dr. -
The Article Title: This Is the Title of the Article)
Princeton Theological Review Vol. 19, No. 1 | Spring 2016 Prolegomena 3 CHRIS WAKS The Violent Shadow 5 Considering John Howard Yoder’s Sexual Misconduct from a Jungian Psychological Perspective SARAH BIXLER Catholic Ecclesiology and Hans Urs von Balthasar 21 The Unity-in-Difference of the Marian and Petrine Principles of the Church MATTHEW KUHNER The Deceitful Savior and the Emasculated King 39 Heterosexist Violence in Judges 3:12–30 DAVID B. SMITH Book Reviews 51 About the Princeton Theological Review 59 Prolegomena CHRIS WAKS Executive Editor, Princeton Theological Review “Peace is a deeper reality than violence,” writes Stanley Hauerwas in his memoir Hannah’s Child, “but it takes some getting used to.”1 If peace does in fact take some getting used to, it is because of the countless acts of violence we hear about today. We hear about wars happening in neighboring parts of the world, and many feel warred upon in their own homes. Yet, violence does not always come on such a grand scale. As Christians we must also wrestle with the violence of the biblical text. Divine wrath, Israel’s conquests, and the Crucifixion are things that Christians must wrestle with. This issue of the Princeton Theological Review continues on its trajectory of offering a resource that intersects the practical and the theoretical, the Church and the academy. Scholars were challenged to think how their discipline speaks towards issues of violence for the Church proper. While one issue cannot, and does not, cover every facet of violence in this issue, these essays can serve as a contribution to the conversation imaginative look at what it means for the Church to think about and speak about violence. -
Presidential Address 1904-1984, Karl Rahner, Theologian
PRESIDENTIAL ADDRESS 1904-1984, KARL RAHNER, THEOLOGIAN During this past winter as I began remote preparations for my talk I read all the presidential addresses since the first. Although our society was conceived in Washington in 1945 and came to birth in New York in 1946, the first formal presidential address did not occur until 1953 at the eighth meeting when Monsignor John Fearns of Dunwoodie spoke of the theological productivity of Pope Pius XII. A presidential address does not then pertain to the esse of our Society, some might say not even to its bene esse. The addresses differed notably in length from seven pages to thirty-five, the longest that of Lawrence J. Riley prepared for 1960, a text that would have taken him two hours to deliver. Their literary genres varied considerably: a position paper on a subject dear to the president's heart; a report on the progress and future of the Society; or a comment on the state of theology. At least three of the presidents went on to become bishops, though I doubt that their addresses contributed much to that honor. At first my plan was to compare Catholic theology in the years 1904 and 1984, since 1904 was the year of birth for John Courtney Murray, Yves Congar, Bernard Lonergan, and Karl Rahner. I began reading what various theological journals were publishing that year. As the weeks advanced and my research progressed, I paused on March 5 to commemorate the eightieth birthday of Karl Rahner. When I heard the news from Innsbruck that Rahner had passed into eternal life on March 30, I decided then to devote this address to his life and work. -
And Post-Vatican Ii (1943-1986 American Mariology)
FACULTAS THEOLOGICA "MARIANUM" MARIAN LffiRARY INSTITUTE (UNIVERSITY OF DAYTON) TITLE: THE HISTORICAL DEVELOPMENT OF BIBLICAL MARIOLOGY PRE- AND POST-VATICAN II (1943-1986 AMERICAN MARIOLOGY) A thesis submitted to The Theological Faculty "Marianwn" In Partial Fulfillment of the Requirements for the Degree Licentiate of Sacred Theology By: James J. Tibbetts, SFO Director: Reverend Bertrand A. Buby, SM Thesis at: Marian Library Institute Dayton, Ohio, USA 1995 TABLE OF CONTENTS Chapter 1 The Question of Development I. Introduction - Status Questionis 1 II. The Question of Historical Development 2 III. The Question of Biblical Theological Development 7 Footnotes 12 Chapter 2 Historical Development of Mariology I. Historical Perspective Pre- to Post Vatican Emphasis A. Mariological Movement - Vatican I to Vatican II 14 B. Pre-Vatican Emphasis on Scripture Scholarship 16 II. Development and Decline in Mariology 19 III. Development and Controversy: Mary as Church vs. Mediatrix A. The Mary-Church Relationship at Vatican II 31 B. Mary as Mediatrix at Vatican II 37 c. Interpretations of an Undeveloped Christology 41 Footnotes 44 Chapter 3 Development of a Biblical Mariology I. Biblical Mariology A. Development towards a Biblical Theology of Mary 57 B. Developmental Shift in Mariology 63 c. Problems of a Biblical Mariology 67 D. The Place of Mariology in the Bible 75 II. Symbolism, Scripture and Marian Theology A. The Meaning of Symbol 82 B. Marian Symbolism 86 c. Structuralism and Semeiotics 94 D. The Development of Two Schools of Thought 109 Footnotes 113 Chapter 4 Comparative Development in Mariology I. Comparative Studies - Scriptural Theology 127 A. Richard Kugelman's Commentary on the Annunciation 133 B. -
THE PROCESSIONS in GOD Sr
Teachings of SCTJM - Sr. Rachel Marie Gosda, SCTJM HE IS ALL IN ALL:THE PROCESSIONS IN GOD Sr. Rachel Marie Gosda, SCTJM April 6, 2013 The truth that God is one and also triune has been communicated to us through Divine Revelation. However, the way in which the Church has attempted to explain this great mystery has been the labor of the centuries. As the Catechism of the Catholic Church teaches, “In order to articulate the dogma of the Trinity, the Church had to develop her own terminology with the help of certain notions of philosophical origin: ‘substance’, ‘person’ or ‘hypostasis’, ‘relation’ and so on. In doing this, she did not submit the faith to human wisdom, but gave a new and unprecedented meaning to these terms.”1 The “and so on” indicated here by the Catechism can include one more term, which we shall examine in this reflection: procession. We understand this term to mean the origin of one from another.2 Most of this reflection will deal with the nature and relationship of the two processions which exist in God: that of the Son and the Holy Spirit. In order to arrive at this point, however, let us begin from a more foundational starting-point by considering what exactly “procession” is in God. St. Thomas Aquinas teaches that because God is above all things, anything that we say of Him based on some likeness that we see in creatures is but a representation of who He truly is. Therefore, any comparison that we draw from creatures to God must not be limited to the level of the creature, but must be expanded to the level of the highest creatures, intellectual substances (as God is in the most perfect degree).3 So it is that, although all procession involves some sort of action, this action cannot be considered uniformly between creatures and God. -
Mary, Prototype of Personification of the Church Clement Dillenschneider
University of Dayton eCommons Marian Reprints Marian Library Publications 3-1961 082 - Mary, Prototype of Personification of the Church Clement Dillenschneider Follow this and additional works at: http://ecommons.udayton.edu/marian_reprints Part of the Religion Commons Recommended Citation Dillenschneider, Clement, "082 - Mary, Prototype of Personification of the Church" (1961). Marian Reprints. Paper 95. http://ecommons.udayton.edu/marian_reprints/95 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Reprints by an authorized administrator of eCommons. For more information, please contact [email protected], [email protected]. ABOUT THE AUTHOR Father Clement Dillenschneider, one of Europe's most venerable and respected theologians, is the author of innumerable scholarly articles and books on the Blessed Virgin, which have brought his name to the atten tion of all Mariologists during the last thirty years. A list of his works is indicative of the scope of his Marian scholarship: 1) Le Sens Chnitien et la Maternite Divine de Marie (in the 4th and 5th centuries), Beyaert, Bruges, 1929. 2) La Mariologie de Saint Alphonse de Liguori, two volumes (Volume one is an account of the influence of the Saint on the development of Marian doctrine and piety after the difficulties with Protestantism and Jansenism. Volume two deals with the sources of the Saint's doctrine and attempts a synthesis of the thought of the great Marian doctor), Fri bourg, Switzerland, 1931 and 1934 . 3) Marie au Service de Notre Redemption (The role of Mary as New Eve in the economy of redemption) ,Maison Saint-Gerard, Haguenau, 1947. -
The Principle and Foundation of the Spiritual Exercises of St Ignatius of Loyola and the Jesuit Constitutions1
1536-08_SIS18(2008)_12_Kokkaravalayil 30-10-2008 13:39 Pagina 229 Studies in Spirituality 18, 229-244. doi: 10.2143/SIS.18.0.2033291 doi: © 2008 by Studies in Spirituality. All rights reserved. SUNNY KOKKARAVALAYIL SJ THE PRINCIPLE AND FOUNDATION OF THE SPIRITUAL EXERCISES OF ST IGNATIUS OF LOYOLA AND THE JESUIT CONSTITUTIONS1 SUMMARY — The Principle and Foundation (PF) of the Spiritual Exercises of St Ignatius (n. 23) puts in a nutshell the theme of the whole Spiritual Exercises, which includes the final end of human beings and the right attitude to reach that. According to PF, we, human beings are created to praise, reverence and serve God by means of which our souls are saved. The other things are created to help us to reach our goal. We are to use the other creatures in so far as they help us to achieve our end. Such a use requires of us an attitude of indifference toward all created things and the choice of that which is more conducive to attain our goal. This theme is not limited to the Spiritual Exercises, but pervades other writings of its author. In this article we enquire how far this theme is present in the Jesuit Constitutions, and whether PF can provide a key to a better understanding of the Constitutions. We find that the Jesuit Constitutions, besides referring numerous times to the terms typical of PF, are charged with the spirit of PF. The content of PF, which can appear to be an abstract spiritual principle, is weaved into the Constitutions to be lived in the day-to-day life of a Jesuit. -
The Extraordinary Synod - a Summary
Volume 9, Number 2 Fellowship of Catholic Scholars Newsletter March 1986 The Extraordinary Synod - A Summary [Editor'sNote: Three members of the Fellowship's Executive Board attended the ExtraordinarySynod, held in Rome, November 25th-December 8th, 1985. The insights of Fr. Kenneth Baker, S.J., Fr. Michael Wrenn, and Professor Ralph Mcinerney follow. Mr. Robert DiVeroli is a syndicated columnist for several West Coast daily newspapers.] The Synod interpreted Vatican IIin a particular way-in three documents. First,the message to the world'sfaithfulproposes the Church as the Body of Christ withthe faithfulcalled upon to place themselves . in communion with this Church (Lumen Gentium), . as hearers of God's Word (Dei Verbum), . participating in the holy liturgy (Sacrosanctum Concilium) , . and serviceable to mankind, especially to the poor (Gaudium et Spes). Notice the hierarchy of values. Secondly, "The Final Report"celebrated and confirmed the Second Vatican Council on its 20th anniversary. The participating bishops experienced, what they called, "communion in one spirit, the one faith and hope, and in the one Catholic Church." Unanimously, they willed to translate that Council into the life of the Church. But they also admitted the estrangement going on in the "First World" and the paradox of a faith enriched by Vatican II in places where people are oppressed. The Synod spoke, too, of the temptation of consumerism and the misreading of Council documents to explain "shadows in the Council's reception." . Too much renewal identified with external structures and too little with God. The pastoral charactor of the Council documents cannot be separated from their doctrinal vigor.