living theologians as well as one who has labored for many years in El Salvador, much like the subject of the text. In another sense, reading this book is like one long prayer; it is perhaps even more about Catholic, Christian spirituality than it is an academic work. On a third level, this book is a
opened up, and in one sense radicalizing his procedures. But they are also selling Rahner’s achievement short. Kolozs’s work is a biographical treatment of the whole of Rahner’s life, one that a German-speaking broader public will find helpful if they can overcome the austerely academic typography. The
Frank Van Der Pol
learning than with the build-up of Christ's church.' His criticism is not only of a doctrinal naturc. He also raises critical issues about the turning of a blind eye to bordellos, gambling and gaming, drunkenness, in short, living in unbounded excess. As Trabius himself admits, he bluntly addresses people
Savarimuthu Ignacimuthu S.J.
. It is our hope that these accounts may be a source of motivation for others towards the goal of environmental justice. Indeed, reconciliation and living in harmony with creation could become a spiritual path that encompasses the fullness of life, “so that God may be all in all” (1 Corinthians 15
The Origins and Development of a Celebrated Ignatian Meditation
the Exercises . In this way, the text became like the business card of the Society, the instrument for gathering and governing a renewed and more motivated Catholic flock, but also for selecting members of the order and to immerse them periodically in the original experience of their vocation. One
received spiritual direction from the Jesuits. Catherine was supported in her actions by a small group of “demoiselles”—semi-religious women—living in community. In the first ten years of its existence, this second house changed locations and status several times before settling in Saint-Salomon House in
, whom Fix singles out repeatedly as the main influence on the Collegiants' beginnings." A spiritualist-perfectist theology forms the bedrock of his life-long advocacy of tolerance, and although he never formally left the Catholic church, he only regarded himself as Catholic in the sense of belonging to
“I think that I give thanks every day—and if I don’t, I should confess that sin—for the fact that I was born into the post-Vatican ii church”: A Conversation with David M. Neuhaus, S.J.
David M. Neuhaus
culture and history rather than religious practice. But we received a good Jewish education. At the age of fifteen, my parents decided to send me off to Israel, I think more motivated by the rather grim circumstances in South Africa in the mid-1970s. But that was facilitated by a school program, so we
body and the spiritual life, an aspect to which the Jesuits gave special attention. From the perspective of the Jesuit philosophers who influenced the early modern Luso-Brazilian context, all knowledge had to be based on experience. By “experience” they understood a form of knowledge gained on the
’s Holocaust Center. One of those honored by Israel was celebrated a few years ago in a special way on the centennial of his birth, Jan Karski (1914–2000), who gave the moving report in the film Shoah on his visit to the Warsaw ghetto and who spent most of his life as a professor at Georgetown University