In 1981, six children in the small village of Medjugorje claimed that Our Lady had appeared to them. Since then millions of pilgrims have traveled from across the world to pray in this special place. In conversation with Finbar O'Leary, Vicka, one of the six, tells of her special relationship with Our Lady and relays many of the messages which she says the `Queen of Peace' has given to her. Vicka also discusses her own sufferings and the journeys on which Our Lady has brought her.

From Fr. Michael E. Gaitley, MIC, author of the bestselling book Consoling the Heart of Jesus, comes an extraordinary 33-day journey to Marian consecration with four giants of Marian spirituality: St. Louis de Montfort, St. Maximilian Kolbe, Blessed Teresa of Calcutta, and Blessed John Paul II. Fr. Michael masterfully summarizes their teaching, making it easy to grasp and simple enough to put into practice. More specifically, he weaves their thought into a user-friendly, do-it-yourself retreat that will bless even the busiest of people. So, if you've been thinking about entrusting yourself to Mary for the first time or if you're simply looking to deepen and renew your devotion to her, 33 Days to Morning Glory is the right book to read and the perfect retreat to make.

One of the most divisive issues in Western Christianity since the Reformation is the question of how humans are justified by God. In 1999, after many decades of ecumenical dialogue, Lutherans and Roman Catholics have declared that this issue of justification by faith is no longer a cause of division between them. One of the fascinating features of this Joint Declaration on the Doctrine of Justification (JDDJ) is that it expresses a differentiated consensus on justification. The method of differentiated consensus is generally regarded as an important methodological step forward in the ecumenical dialogue. It has been used and referred to in ecumenical documents published after 1999. But what are its meaning and implications? This study attempts to clarify the method of differentiated consensus by (1) investigating the process of doctrinal rapprochement which led up to the JDDJ, (2) examining the way the consensus takes shape in the document itself, (3) analyzing arguments offered by critics and advocates of the official dialogue and (4) reflecting on the concept of doctrinal difference.

Catholic high schools in the United States have been undergoing three major changes: the shift to primarily lay leadership and teachers; the transition to a more consumerist and pluralist culture; and the increasing diversity of students attending Catholic high schools. James Heft argues that to navigate these changes successfully, leaders of Catholic education need to inform lay teachers more thoroughly, conduct a more profound social analysis of the culture, and address the real needs of students.
After presenting the history of Catholic schools in the United States and describing the major legal decisions that have influenced their evolution, Heft describes the distinctive and compelling mission of a Catholic high school. Two chapters are devoted to leadership, and other chapters to teachers, students, alternative models of high schools, financing, and the key role of parents, who today may be described as ''post-deferential'' to traditional authorities, including bishops and priests.
Written by an award-winning teacher, scholar, and recognized educational leader in Catholic education, Catholic High Schools should be read by everyone interested in religiously- affiliated educational institutions, particularly Catholic education.

In the massive literature on the idea of the self, the Augustinian influence has often played a central role. The volume Augustine Our Contemporary, starting from the compelling first essay by David W. Tracy, addresses this influence from the Middle Ages to modernity and from a rich variety of perspectives, including theology, philosophy, history, and literary studies.The collected essays in this volume all engage Augustine and the Augustinian legacy on notions of selfhood, interiority, and personal identity. Written by prominent scholars, the essays demonstrate a connecting thread: Augustine is a thinker who has proven his contemporaneity in Western thought time and time again. He has been "the contemporary" of thinkers ranging from Eriugena to Luther to Walter Benjamin and Jacques Derrida. His influence has been dominant in certain eras, and in others he has left traces and fragments that, when stitched together, create a unique impression of the "presentness" of Christian selfhood. As a whole, Augustine Our Contemporary sheds relevant new light on the continuity of the Western Christian tradition.This volume will interest academics and students of philosophy, political theory, and religion, as well as scholars of postmodernism and Augustine.Contributors: Susan E. Schreiner, David W. Tracy, Bernard McGinn, Vincent Carraud, Willemien Otten, Adriaan T. Peperzak, David C. Steinmetz, Jean-Luc Marion, W. Clark Gilpin, William Schweiker, Franklin I. Gamwell, Jean Bethke Elshtain, Fred Lawrence, and Francoise Meltzer.

Twenty-nine years old, newly married, and fresh from the Society of Jesus, where he had spent ten years as a novice and scholastic, Bob Kaiser was picked for one of the most exciting jobs in journalism of his era: Time's reporter at the Second Vatican Council. In the words of Michael Novak: "No reporter knew more about the Council; had talked with more of the personalities, prominent or minor; had more sources of information to tap. Sunday evening dinner parties at his apartment became a rendezvous of stimulating and informed persons. In the English-speaking world, at least, perhaps no source was to have quite the catalytic effect as Time on opinion outside the Council and even to an extent within it." Much of inner story of the Council-its personalities, machinations, maneuverings between progressive forces and the old guard-was told in Bob Kaiser's bestseller of the early sixties Pope, Council, and World. This is a different story, one so raw and personal that it could only be told some forty years later in a very different church and by a much matured Bob Kaiser. The heart of the story is how Bob's wife was seduced by his friend, the Jesuit priest Malachy Martin, and how Martin ("a man who could make people laugh in seven languages)" persuaded Kaiser's other clerical friends (including notable bishops and prominent theologians) to send him to a sanitorium. The story is at once hilarious (Martin was one of the great clerical con men of all time) and sobering. The "clerical error"--the refusal to see what Martin was up to--was as much Kaiser's as that of his older clerical friends who defended their fellow priest simply because he was a member of the club. Their naivete and their blindness only mirrors the church's inability to deal realistically with any issue touched by sex: birth control, remarriage after divorce, priestly celibacy, clerical child abuse, or the ordination of women. Bob Kaiser did eventually grow up. He knows the official church has a long way to go.

Is it possible to capture, in brief, the fundamental changes that affected the role of religion within modern Western society? For a long time, many scholars would have answered that question in the positive; most of them would certainly have counted increasingly tolerant attitudes towards forms of religion that were once been regarded as unacceptable, as being one of those central features. In the light of the current revision of the established 'truths' concerning modern religion, it is now possible to once again address the wide-spread belief that modernity meant the gradual victory of more 'liberal' religious attitudes without running the risk of being accused of only dealing with commonplaces. Was modernity only dominated by growing tolerance? And if so, what were the forces that prompted that development? What was the nature of that sentiment? This book approaches these questions by studying the popular Protestant British view of John Henry Newman between the time of his secession 1845 and his death in 1890. It draws on a wide range of sources with a particular focus on the newspaper and periodical press. It argues that changes in popular attitudes were integral parts of the internecine religious disputes of, above all, the 1850s and 1860s. A tolerant discourse came henceforth to live side by side with traditional Protestant rhetoric. Nevertheless, and in spite of expanding horizons, accepting attitudes became an effective vehicle for expressing a sense of Protestant superiority.

"The Understanding of Faith" (1974) is certainly Schillebeeckx's most incisive English publication on theological hermeneutics. It contains his principal ideas on this subject, in which he progressively evolved the hermeneutic thinking that he was to apply in due course in his famous Jesus books. The book centres on two issues: how should the Christian message of God's kingdom be read in our day and age, and can a present-day interpretation of that message still be considered Christian? In short, what are the possibilities and limits of the understanding of faith in our modern age? Of course, hermeneutics as such was not new to Christian theology. Exegetes had been exploring interpretive processes for some time. Schillebeeckx's innovation was to extend hermeneutic thinking to the possibilities and limits of interpreting the entire Christian tradition, including its definition in systematic theology. Inspired by the early Jurgen Habermas's 'new critical theory', Schillebeeckx also expands criticism of ideology in various directions. This was to influence generations of theologians after him, right up the present day.

This book contains twenty essays on Italian Renaissance humanism, universities, and Jesuit education by one of its most distinguished living historians, Paul. F. Grendler. The first section of the book opens with defining Renaissance humanism, followed by explorations of biblical humanism and humanistic education in Venice. It concludes with essays on two pioneering historians of humanism, Georg Voigt and Paul Oskar Kristeller. The middle section discusses Italian universities, the sports played by university students, a famous law professor, and the controversy over the immortality of the soul. The last section analyzes Jesuit education: the culture of the Jesuit teacher, the philosophy curriculum, attitudes toward Erasmus and Juan Luis Vives, and the education of a cardinal. This volume collects Paul Grendler's most recent research (published and unpublished), offering to the reader a broad fresco on a complex and crucial age in the history of education.