Sometimes we meet people who have had a good Christian formation, but who have become agnostics over time. We might think that these are exceptional cases. However, we are convinced that these cases are a symptom of an obvious fact: in traditionally Christian countries there is a crisis that affects both the faith and the life of the baptized.
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God is One! That means that there is no internal contradiction within God and that assures us that there is no internal contradiction possible within the structure of reality and within a sane mind. What has happened, has forever happened, and cannot be denied.
The analysis and concern for the future among contemporary essayists is almost always focused on the economic and social aspects. The modern and contemporary philosophical context remains marked by the twilight that has fallen on human conscience, deeming it incapable of the true and the imperative of good. It is a short step from here to banish God from the universe of knowability.
The Liberal World Order (LWO) established after World War II is eroding rapidly. Britain’s political institutions are fracturing under the weight of the U.K.’s withdrawal from the European Union, leading to fears of a hard Brexit. Populist nationalists are building networks to contest the European Union, possibly the LWO’s most important achievement.
Soren Kierkegaard once wrote that the Gospel text he strongly identified with is the account of the disciples, after the death of Jesus, locking themselves into an upper room in fear and then experiencing Jesus coming through the locked doors to bestow peace on them.
Religious symbols have recently been increasingly appearing in the political arena. Often God is exploited, improperly invoked as testifying for a political party or as a label to promote a party. The subject is certainly topical, but the problem has ancient roots. That is why the Hebrew-Christian scriptures themselves contain antibodies against any instrumentalization of the divine.
“Cultural Anemia” is a concept used to describe the arrogance and superficiality that traverse our society which are among the causes of both a certain anti-educational phenomenon and the loss, for politics, of its true identity, which is the service of the common good. The Church tries to promote cultural commitment. However, because of the prejudices some people never abandon, she is misunderstood in this effort.
The theme was prominent in the Document on Human Fraternity for World Peace and Life Together, signed in Abu Dhabi February 4, 2019, by Francis and the Grand Imam of al-Azhar, Ahmad al-Tayyeb. It states: “We, who believe in God, call upon the leaders of international politics and the world economy to work strenuously to spread the culture of tolerance and peaceful coexistence.”
We don’t much like the word disillusionment. Normally we think of it as a negative, something pejorative, and not as something that does us a favor. And yet disillusionment is a positive, it means the dispelling of an illusion and illusions, unless we need one as a temporary tonic, are not good for us. They keep us from the truth, from reality.
We should be grateful to Anne-Marie Pelletier for her recent book L’Église, des femmes avec des hommes, which collects and develops several lines of reflection on the relationship between women and men in the Church that she had already initiated in previous writings.This issue is topical and of crucial importance.
In 1985, Nobel Prize winning author, Gabriel Garcia Marquez, published a novel entitled, Love in the Time of Cholera. It tells a colorful story of how life can still be generative, despite an epidemic. Well what’s besetting our world right now is not cholera but the coronavirus, Covid 19.
When Francis spoke of the Church as a “field hospital,” he did not intend to use an engaging, rhetorically effective image. What was before his eyes was a “piecemeal world war.” The global crisis takes various forms and is expressed in conflicts, trade disputes, barriers, migration crises, failing regimes,...
More tortuous than all else is the human heart, beyond remedy; who can understand it. The Prophet, Jeremiah wrote those words more than 25 hundred years ago and anyone who struggles with the complexities of love and human relationships will soon enough know of what he speaks.
A group of economists, theologians, Jesuits and lay experts from all over the world, summoned by the Secretariat for Social Justice and Ecology and the Secretariat for Higher Education, met at the General Curia of the Society of Jesus and drafted a document titled, “Justice in the Global Economy: Building sustainable and inclusive communities."
In recent years the Society of Jesus has been questioning how to serve the Lord and the Church in the social, political and economic context that the world has been experiencing during Francis’ pontificate. The starting point of our discernment – which has involved all Jesuit communities and all our apostolic works – is the “unity in diversity” of our cultures, languages and traditions.
We all fear judgment. We fear being seen with all that’s inside us, some of which we don’t want exposed to the light. Conversely, we fear being misunderstood, of not being seen in the full light, of not being seen for who we are. And what we fear most perhaps is final judgment, the ultimate revelation of ourselves.
“A bishop who became the Gospel”: this is the expression that Monsignor Agostino Superbo, the postulator of the cause of beatification, uses to define Don Antonio Bello, paraphrasing the latter’s own definition of a bishop. In fact, at the beginning of his episcopal ministry, Don Tonino said: “I would like to be a bishop who becomes his people, a bishop elevated to the dignity of the people.”
Like many others, I was deeply distressed to learn of the recent revelations concerning Jean Vanier. He was a person whom I much admired and about whom, on numerous occasions, I have written glowingly. So, the news about him shook me deeply. What’s to be said about Jean Vanier in the light of these revelations?
Inculturation and Reform: Our reflection outlines how evanglization connects inculturation to reform of the Church and focuses on the Church in Asia. In the name of aggiornamento, critical areas are identified for inculturation in relation to religious dynamics in Asia.