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Children of God in the World is a textbook of theological
anthropology structured in four parts. The first attempts to
clarify the relationship between theology, philosophy and science
in their respective approaches to anthropology, and establishes the
fundamental principle of the text, stated in Vatican II's Gaudium
et spes, n. '', "Christ manifests man to man". The second part
provides a historical overview of the doctrine of grace: in
Scripture (especially the teaching of the book of Genesis on humans
'made in the image of God', as well as Paul and John), among the
Fathers (in particular the oriental doctrine of 'divinization' and
Augustine), during the Middle Ages (especially Thomas Aquinas) and
the Reformation period (centered particularly on Luther and the
Council of Trent), right up to modern times. The third part of the
text, the central one, provides a systematic understanding of
Christian grace in terms of the God's life present in human
believers by which they become children of God, disciples, friends
and brothers of Christ, temples of the Holy Spirit. This section
also provides a reflection on the theological virtues (faith, hope
and charity), on the relationship between grace and human freedom,
on the role of the Church and Christian apostolate in the
communication of grace, and on the need humans have for divine
grace. AftYer considering the relationship between the natural and
the supernatural order, the fourth and last part deals with di
erent philosophical aspects of the human condition, in the light of
Christian faith: the union between body and soul, humans as free,
historical, social, sexual and working beings. The last chapter
concludes with a consideration of the human person, Christianity's
greatest and most enduring contribution to human thought.
There are many ways of understanding the reality of the world we
live in and experience. Science, philosophy, art all offer us ample
descriptions, explanations and intuitions. But Christian believers
go beyond all that, for they attempt to understand the origins of
the universe in terms of the creation of the world by God.
Revelation tells us what God had in mind when he made the world ex
nihilo, without presuppositions of any kind. God's Gift of the
Universe attempts to present the principal elements and stages of
creation theology. The doctrine is to be found fundamentally, of
course, in Scripture, both Old and New Testament, which describes
the world in the light of God's word. Yet since God actually gave
existence to the world, down to the last detail, our reflection on
God's word not only explains the reality of creation, how it works,
its nature, as science does. It also explains how creation came
into being in the mind and heart of the Triune God, and,
ultimately, why God created the world. In God's Gift of the
Universe, a considerable effort has been spent throughout the book
on the Christological and Trinitarian aspects of creation,
particularly in the theology of Church Fathers. Creation is
presented besides in a deeply eschatological key, for God created
the world for purpose of making his glory eternally manifest. The
book also considers the way God 'intervenes' in the life of the
created world, through conservation in being and providence. The
meaning of time, matter and spirit are considered. The need for
ecological awareness is central. One aspect of the mystery of
creation that receives special attention is the presence of evil in
the world. This is of particular importance once we accept that God
made the world, whole and entire, thus assuming responsibility for
the world as it is. The origin of evil through the sin of spiritual
creatures provides the ultimate though not the only explanation of
the mystery of evil. Particular consideration is given to the
reality of 'original sin'.
Christ Our Hope is a masterful reflection on Christian eschatology,
in a textbook of twelve accessible chapters. Paul O'Callaghan
considers the return of Christ in glory at the end of time, final
resurrection, the renewal of the cosmos, and general judgment. An
extensive chapter explores eternal life, perpetual communion with
God in heaven, as well as perpetual condemnation, the possibility
of forever losing what God has promised to those who are faithful
to him. The guiding principle of the work is the theological virtue
of hope, in keeping with Benedict XVI's 2007 encyclical, Spe Salvi.
The book also considers the impact of hope on the earthly life of
the believer, and especially the process of the purification of
hope through death and purgatory. O'Callaghan highlights two
significant developments of twentieth century eschatology. First,
the ecumenical challenge, mainly deriving from Protestant and
Eastern theology, and centred on what is often called "intermediate
eschatology." And second, an awareness of the presence of
eschatology at the very heart of Christian theology as a whole:
Christology, ecclesiology and sacraments, anthropology, ethics, and
spirituality. Several interesting features inform the work. The
discussion of each topic is rooted in Scripture. The author uses
New Testament eschatology to re-work Old Testament apocalyptic
material in light of Christ. He also considers the principal
elements of eschatological fulfilment in light of the doctrine of
the Trinity, and especially of the Holy Spirit. Christ Our Hope
includes extensive references to the Fathers of the Church and to
the history of theology. Especially important is the author's
effort to inform the discussion with a contemporary focus on the
person, taking into account both human aspirations and the findings
of various sciences.
The modern culture we live off and take for granted is an elevated,
sophisticated one, containing a great variety of precious
anthropological insights and strengths, with a surprising
adaptability and openness to absorb, to clarify and to unite.
However, in the present moment it comes across, in many cases, as a
culture detached from the faith that gave life to it in the first
place, and without which it may simply not survive. In fact it has
become, of late, a fragile culture, a culture less and less capable
of adapting and absorbing and uniting. This may be seen in the way
many aspects of modern culture and public life have fallen into a
pathology of rationalism, individualism, inequality, discord,
ingratitude. This may be seen in our attempt to live in isolation
from our fellow humans, unwilling to recognize the world we live in
and the privileges we enjoy as God's gifts. Faith Challenges
Culture: A Reflection of the Dynamics of Modernity describes the
process in two directions: how culture challenges faith to provide
answers that have not been previously given, and how faith
challenges culture not only by showing modern culture's fragility
and ambivalence, but also by posing new questions.
Pope Francis has stated that his own vocation as a Christian came
to him as an awareness that "God is ahead of us," that God thinks
about us and looks after us before we even realize it. This is the
essence of grace, a love story that begins with God. The present
book is an introduction and exploration of that story-of the
Christian life as not about humans looking for God, but God seeking
us out. The story that unfolds demonstrates that grace is not
something secondary or superficial but primary and constitutive,
from crucial beginnings in election and creation to the divine
actions of justification and renewal, fostering a life of virtue
and obedience. Within this context, the book explores the issues of
the relationship of grace and freedom, the dynamics of
justification, the true meaning of merit, life as a son or daughter
of God, the action of the Holy Spirit, the sacraments and the
Church, the role of the ascetical life, and the eschatological
horizon of the life of grace. In an accessible account, the author
narrates the doctrine of grace as directed towards and explained by
the fact that God has destined humans to spend eternity in
communion with the Triune creator.
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