Catholic Theology

As an introduction to ecclesiology, this course seeks to provide a fundamental understanding the Church’s origin, nature, structure, and mission. An overview of the New Testament and historical sources for the theology of the Church will develop into two primary tracks: 1) an introduction to the major ecclesiological models, images, themes and issues; 2) a special consideration of the Church of Rome and its relationship to the universal Church, particularly the question of primacy and collegiality.

This article examines how currents of renewal, particularly the
charismatic movement, have been leading to new patterns of Christian
formation within the Roman Catholic Church. I will look first at the
overall context; secondly, at the first stage of reform and renewal in
Catholic formation (1965-85) This article examines how currents of renewal, particularly the charismatic movement, have been leading to new patterns of Christian formation within the Roman Catholic Church. I will look first at the overall context; secondly, at the first stage of reform and renewal in Catholic formation

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The question of religion in the public sphere is an important issue in many Western countries today that is characterised by disintegration of Christian hegemony (secularization), and by the emergence of religious diversity. The starting point for the
discussion in this paper is the new relations between Church and State in Norway, i.e. how the connection between them is considerably weakened in the Norwegian Constitution at the same time as other religions and Christian denominations than
Lutheran Christianity are becoming more visible in the public sphere. The new Constitutional wording is a result of a search for possible common values across religious affiliations in a post-Lutheran state.I argue, with references to important strands of thought in the discourse of religion and secularism,for the importance of having a unifying values base and a key strategy for future social integration in today’s societies, where religious minorities including the Catholic Church are recognized and supported.

History shows that a commitment to solus Christus is based upon Scripture and the earliest Christian documents. Commitment to this doctrine was lost, though, after extra-biblical and traditional elements entered the church and became authoritative. The Reformers, on the other hand, understood that these traditions were simply the traditions of men. A commitment to the authority of Scripture for faith and practice resulted in a commitment to salvation mediated by Christ alone. The result is that God receives all of the glory for salvation since it is sought solely through His Son.

Knjiga "Iskrice sv. Ignacija: Misli sv. Ignacija Lojolskog za svaki dan u godini tumači Gábor Hevenesi". Kuče, Marignacija d. o. o., 2021., 394 str., 2 slike. Preveo Jozo Vela. Uredila i Pogovor napisala Marica Čunčić.
Ova je knjiga dio baze znanja civilizacije kakvu poznamo. To je prvi hrvatski prijevod latinskoga djela Scintillae ignatianae, sive sancti Ignatii de Loyola, Societatis Jesu Fundatoris, apophtegmata sacra, per singulos anni dies distributa et ulteriori considerationi proposita, Viennae, Austriae, Typis Joannis Georgii Schlegel, Universitatis Typographi, 1705.

It is hard to think of an area of Christian theology that provides more scope for interdisciplinary conversation than the doctrine of creation. This doctrine not only invites reflection on an intellectual concept: it calls for contemplation of the endlessly complex, dynamic, and fascinating world that human being inhabit. But the possibilities for wide-ranging discussion are such that scholars sometimes end up talking past one another. Productive conversation requires mutual understanding of insights across disciplinary boundaries. Knowing Creation offers an essential resource for helping scholars from a range of fields to appreciate one another's concerns and perspectives. In so doing, it offers an important step forward in establishing a mutually-enriching dialogue that addresses, amongst others, the following key questions:

- Who is the God who creates?
- Why does God create?
- What is "creation"?
- What does it mean to recognize that a theology of creation speaks of a natural world that is subject to the observation of the natural sciences? What does it mean to talk about both a "natural" order and a "created" order?
- What are the major tensions that have arisen between the natural sciences and Christian thinking historically, and why? How can we move beyond such tensions to a positive and constructive conversation, while also avoiding facile notions such as a "god of the gaps"?
- Is it feasible for a natural scientist to maintain a belief in God's continuing creative activity?
- In what ways might a naturalistic understanding of the natural world be said to be limited?
- How can biblical studies, theology, philosophy, history, and science talk better together about these questions?

At a time when the doctrine of creation - and even a mention of "creation" - has been disparaged due to its supposed associations with anti-scientific dogma, and theological offerings sometimes risk appearing a little more than reactionary exercises in naive apologetics, ill-informed by science or distinctly wary of engagement with it, it is more important than ever to offer a cross-disciplinary resource that can voice a positive account of a Christian theology of creation, and do so as a genuinely broad-ranging conversation about science and faith.

Reviews the historical origins and principal elements of Karl Rahner's critique of Thomas Aquinas and Bernard Lonergan. Argues that Rahner's critique fails to come to terms with the basic problematic of Trinitarian theology, and misunderstands the significance of Thomas Aquinas's achievement.

This paper deals with the relation between God and the secular legal systems of Western liberal democracies. It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God is no longer socially axiomatic and the right to religious freedom protects all kinds of theistic and non-theistic religious beliefs, creeds, and first philosophies, it seems contrary to religious neutrality for secular legal systems to single out God. This paper instead argues that, although God and religion are inextricably intertwined, they affect the legal system in different ways because they are ontologically different. God cannot be reduced to a mere component of theistic religion. This paper argues that a proper understanding of secularization might call for keeping God outside the legal system but not for driving God out of the public sphere of democratic societies. Secular legal systems are not atheist legal systems. Secular legal systems are legal systems 'without religion' but not 'without God.' Secularization implies some degree of minimal recognition of God as a metalegal concept. The specific degree of recognition of God appropriate for any given political community depends on its cultural and communitarian identity and should be subject to the rules of democratic procedures and majorities. This is the metalegal God.

This essay was published in The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, for the CUAP Studies in Early Christianity (Washington DC: Catholic University of America Press, 2018); this is the uncorrected proofs. Exploring the humanity and divinity of Jesus, the Son's relation to the Father, and the agency of the Holy Spirit, it is one of five essays suggesting Johannine contributions to trinitarian discussions in the early church.

This was a research paper for a course entitled Feminist and Multicultural Theologies. I unpack what gender complementarianism is, examine its history, and compare it to how Scripture and earlier Christian Tradition understood gender. This allows me to establish that gender complementarianism is a recent innovation in secular and Christian thinking about gender, and that it can be described as a "trajectory" from Scripture and Tradition on gender, influenced by social, ideological, and intellectual developments in secular societies. I then pursue a critique of gender complementarianism, arguing that it is an "unsatisfactory trajectory" because it has troubling implications for orthodox theology, is not borne out by empirical experience and observation, and has harmful effects on human beings and societies and on ethical development.

Estas páginas suponen por tanto una visita guiada, una invitación a la lectura, una puerta de entrada a los mismos textos conciliares, que pueden ser plenamente comprendidos por el lector o la lectora contemporáneos.

Comienzan por el contexto histórico-religioso del concilio, con especial alusión a las ideas filosóficas y teológicas; después describen el desarrollo de las tareas conciliares, sobre todo desde el punto de vista histórico; en fin, realizan una consideración particular de los documentos conciliares desde el punto de vista teológico.

The Anointing of the Sick is possibly the most underappreciated and understudied sacrament. In To Die Is Gain, Roger Nutt seeks to bring greater attention to and appreciation for the Anointing of the Sick. Beginning with an examination of cultural perceptions of dying, death, and burial, To Die Is Gain exposes the ways in which contemporary atheism and physicalism mark a clear divergence from ancient attitudes. In contrast to contemporary hopelessness, the Anointing of the Sick is a powerful counter witness that highlights the great dignity of the human person and the depth of Christian hope. Unlike the cures to particular ailments facilitated by modern medical science, in Holy Anointing Jesus gives his dying followers the healing graces that they need to pass from this life to the next in loving union with Him. As Nutt exposes the biblical and traditional foundations of this sacrament, he corrects common misconceptions and malpractice of this sacrament, especially the ways in which Vatican II is often misleadingly enlisted to support a broadening of the sacrament from end-of-life situations to non-life threatening illnesses. Finally, Nutt carefully describes the graces and effects of the Anointing of the Sick and richly expounds the theological depth of the rite of the Anointing of the Sick. The result is that readers can confidently say with St. Paul that "To die is gain' (Philippians 1:21).

Why should Christians engage in interfaith dialogue with Muslims? Does Islam have anything to offer Christians? What is Islamophobia, and what should we do about it?

These are just some of the questions addressed in Finding Jesus among Muslims, an urgent new book from author Jordan Denari Duffner. Drawing from church teaching, the stories of saints and martyrs, and her extensive personal experiences living among Muslims in both the United States and the Middle East, Duffner explains why all Christians are called to participate in interreligious dialogue, especially with Muslims. Her intelligent and fresh approach makes Duffner a welcome voice on some of the most important social and religious questions of our day.

This article explores a wide range of issues linked to the central theme: the use of the smartphone in the period of early formation of candidates intending to join the Salesians of Don Bosco. It begins with a brief presentation of the growth of the Internet and highlights some of its social consequences. It looks back at the founder's attitude to technological change, and examines the Salesian documentation already available on social communication. A mini opinion poll among members of an international group of young religious and priests accustomed to smartphone-use helps to concretize the dilemma, while the Salesian World Coucillors of Communication and Formation are invited to share their views. The article concludes by providing some guidelines for the formation of candidates to Salesian consecrated life in a globally networked society.

Raccoons, Bayous and Bar House Stools, I
(Taken From Chapter 5)

Cajun Spirituality must have evolved primarily in nature. As I see it the primary spiritual concern of any Cajun is to put food on the table and to have a good time in life. Of course in the mind of the Cajun people, there is no better place to have fun than outside. Outside could be in the woods, the swamp, the Gulf of Mexico or the Mermentau River. Usually, the Cajun has his dog with him in the case he runs into a wild Raccoon which he needs to run up a tree or across the Pine forest floor. No real Cajun will leave his home without his dog. Even when he goes to the bar, he makes sure his Coon Dog, or Retriever is near him. If he can't bring him into the establishment he will leave him in his truck and sure to bring him a fresh brew every once in a while depending upon how long the Cajun will sit in the establishment he visits. One thing I've noticed over the years is the close emotional ties a Cajun has with his dog. Cajun Spirituality is about the Cajun and his Dog.

I've never seen a Cajun bring his dog INTO the Church, but that doesn't mean that he bring him TO the Church. When a Cajun is praying, he always knows he should also be praying for his best friends too, and that means his Dog. A Cajun believes God loves all creatures and besides his Cows, Turkeys, Pigs, Sheep and Chickens, his Dog is his best friend. To a Cajun, the Church is a sacred place, but he doesn't see it just for humans. The sign outside of the Church, which he understands as "House of God," he interprets as "all God's creatures." He takes that seriously because any Cajun without as many creatures around him as possible is just ain't worth much since he can't get much work done without them. The Cajun believes that even if he doesn't have any dogs, chickens, sheep or horses, God will give him plenty to help him. And you will see that plenty on the Cajun farm. When he goes out to tend his crop, he'll have loads of God's creatures around him: Dove, Quail, Wild Turkey, Raccoon, and Skunks. He even will see other animals like: Bobcats (some Fox if he's real lucky), Rabbitts, Geese, Ducks, Blackbirds, Meadowlarks, and Cardinals. Depending upon the season he will also see Robins, and different flying, crawling, and four-footed carnivorous or vegetarian creatures. I guess I've made my point clear about the love the Cajun has for animals, especially his Dog.

One last thing, a Cajun always names his Dog with great respect. He often begins at the beginning of the alphabet and moves onwards from there. Names like Alfred, Arnold, Bobby, Baker, Barney and Clyde are familiar. A Cajun has great respect for his Dog and may name him after some great historical figure like Constantine, Napoleon, Eisenhower or Matthew. If a Cajun has more than one Dog, he gives each one a different name so that he can show respect for each dog he owns. If they are twin dogs or worse still triplets he still gives them each a name commensurate with their standing. A Cajun will never call his Dog Mutt, Hey You, Critter, No Good, Dog, Do Nothing since he would see that as a sign of disrespect. The last thing a Cajun wants to do is to have his neighbor's tell him he has lost his sense of respect for animals among his neighbors since the word may get around town and that is familiar to newcomers, and he would feel shame-faced among his neighbors.

When a Cajun' dog dies, he gives him a decent burial and a unique site for his final resting place. The Cajun is thinking more about making it easy for any of his friends, relatives or acquaintances to come and visit his grave than anything else. The Cajun wants to know that anyone who has known his "best friend" (now in his eternal resting place) will be able to come and say his "thank you's," "goodbyes," or concerns to the deceased "best friend."

Katharlar: Balkan Kökenli, Avrupa Ortaçağinda Katoliklerce Yakilarak Öldürülen
Heretik Hiristiyan Dinî Hareket Üzerine Bir İnceleme
Cathars: An Analysis on the Heretic Christian Religious Movement of Balkan Origin Killed By Burning ın the Middle Age of Europe by Catholics

Laudate Si also calls for a new way of thinking, an “ecological culture of solidarity” to resist the globalized technocratic paradigm. (par. 111) Bolivia's indigenous people are, I believe, an example of this ecological culture of solidarity, which has some interesting economic and social consequences as they adapt to the modern forces of climate change and globalized neoliberalism in their own way. The paper explains an example of a sanitation project with vermin-composting toilets being built by a women's cooperative and its compatibility with the indigenous Pachamama theology of nature.

Scientists and non-scientists speak to each other from different cultures without always realizing that they understand ideas differently--including the idea of substance.  Scientists have even been told that it is wrong to ask questions, like "how" sacraments work. Beginning with clearer "packaging" of the church's explanations of scripture, Christology, and sacraments, options to bridge that gap emerge.  Using allowable explanations from church history, including and especially the Council of Trent's description of Transubstantiation, a legitimate scientific explanation of that wondrous transformation reveals itself as a complementary alternative to the explanation of St. Thomas Aquinas' double miracle description.  This helps a lot in the RCIA program.

The kingdom of God as the ultimate criterion for spirituality and justice—the symbol of the inbreaking of God’s will over all of God’s creation—is the starting point for Roman Catholics and Pentecostals in their search for a common ecumenical foundation of mission and social concern. Ecumenically it is highly significant that with all of their differences in doctrine, ecclesiastical structures and spiritual traditions, the two largest Christian families currently were able to find enough held in common to work for and dream of a united witness in word and action. Building on two decades of theological talks at the international level beginning from 1972,3 Catholics and Pentecostals discussed extensively the relationship between spirituality and social justice during the 1990s dialogue named “Evangelization, Proselytism and Common Witness” (1990-1997).4

"Enlightened Monks investigates the social, cultural, philosophical, and theological challenges the German Benedictines had to face between 1740 and 1803, and how the Enlightenment process influenced the self-understanding and lifestyle of these religious communities. It had an impact on their forms of communication, their transfer of knowledge, their relationships to worldly authorities and to the academic world, and also their theology and philosophy. The multifacetedachievements of enlightened monks, which included a strong belief in individual freedom, tolerance, human rights, and non-violence, show that monasticism was on the way to becoming fully integrated into the Enlightenment. Ulrich L. Lehner refutes the widespread assumption that monks were reactionary enemies ofEnlightenment ideas. On the contrary, he demonstrates that many Benedictines implemented the new ideas of the time into their own systems of thought. This revisionist account contributes to a better understanding not only of monastic culture in Central Europe, but also of Catholic religious culture in general.

Reviews:
 
"Lehner is nothing if not a thorough and industrious scholar, and the wealth of information he has amassed alone makes this book a valuable resource. But he is also a fluid writer, with an eye for piquant details and arresting stories, ensuring that the narrative is enlivened along the way by a great number of vivid and sensitive portraits of individuals."
Darrin McMahon, The Catholic Historical Review

"This book is of the same calibre as Derek Beale's magisterial work about monasticism during the Ancien Régime."
Rainald Becker, Francia Recensio

"No scholar interested in early modern monasticism or Catholicism, the Catholic or German enlightenments, or religion and the Enlightenment can afford to overlook this book ... This book deeply contextualizes intellectual and religious history. One of its great virtues is the way it combines monastic responses to new historical, legal, philosophical, and theological ideas with concrete attention to monastic material culture, social practices and institutional innovations."
Brad S. Gregory, Theological Studies

"Beautifully written and cogently argued, Lehner’s book makes a thoroughly convincing case for – what those clinging to a Voltairean Enlightenment will hardly believe – enlightened monks."
James Lees, Eighteenth Century Studies

"This fascinating book … might stimulate monastic communities today to ask whether they too could learn from the Enlightened Monks."
James Leachmann, Benedictine Culture

"This book is highly entertaining."
Johannes Reich, Erbe und Auftrag

"A stimulating book that will leave no one indifferent!"
Daniel Misonne, Revue Benedictine

"Many of the ideas and reforms of these eighteenth century Benedictines are in many ways strikingly similar to the radical changes in monasticism after the Second Vatican Council. … It is the great merit of this book to have saved these enlightened Benedictines from oblivion and to have unearthed a monastic culture that was characterized by its openness to modernity."
Klaus Schatz, Theologie und Philosophie


"Engagingly written, deeply researched, and seriously engaged with current research, Lehner’s work demonstrates that the Enlightenment was far more than a secular movement pitted against an obscurantist religious outlook. It was, rather, a multi-faceted trend to reconcile science and reason with matters of faith. Enlightened Monks illustrates how, paradoxically, an institution known most as a relic of the medieval past actually stood on the front lines of this endeavor."
from the Gilmary Shea Prize Committee

"This little summary doesn’t do justice to the book’s range and depth of research. Lehner offers, among other things, an excellent description of mo- nastic prisons, as well as deftly drawn portraits of various savants, rogues, and dreamers in and out of the mon- asteries. Enlightened Monks also pro- vides important context for the later German revival of theology centered in nineteenth-century Tübingen. Despite its somewhat recherché title, this is one the most interesting books I’ve read this year."
Lawrence S. Cunningham, Commonweal

"This very learned and highly original book, based on little-known and often obscure sources, reveals the existence of a remarkable subculture of Enlightened, even revolutionary, monks who had personal as well as literary and philosophical connexions with the non-monastic world."
Journal Ecclesiastical History, Derek Beales, Cambridge

Lehner's work marks a significant step in original research. His extensive citation of archival sources offers a new perspective on European religious culture... The book's content appeals to a wide range of scholars and is not reserved for the narrow musings of the specialist. The sociologist and historian will be intrigued as will the philosopher and the theologian.
Journal of Church and State

"Far from idle malingerers or enemies of Enlightenment, Lehner recounts how these monks interacted with and contributed to the Enlightenment. Lehner's monks voraciously consumed Enlightenment-era scholarship, supported reforms that would relax monastic duties in favor of a life of knowledge, invoked the language of natural rights to call for freedom of conscience and privacy from their abbots, corresponded with other luminaries, gave public lectures, produced original research on sacred and secular topics, and thus fully participated in the Republic of Letters. As such, Lehner has proffered a convincing argument that the German Benedictines might be counted not only as constituents of the Catholic Aufklärung, but as figures who existed squarely within the Enlightenment itself."
Religious Studies Reviews

"As a model of contemporary historiography and engaging scholarship, Enlightened Monks is about as good as it gets." J. Yegge, catholicbooksreview.org

"Die zunaechst als Praemisse begruendete besondere Affinitaet des Benediktinerordens zur Aufklaerung wird ueberzeugend nachgewiesen, katholische Aufklaerung erhaelt ein weiteres Profil."
S. Benz, Historische Zeitschrift"