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Within the Trinity, only the second Person of the Trinity became man. But the second Person of the Trinity always acts in union with the Father and the Holy Spirit. Jesus was an only child, but he lived in the unit of the Holy Family. On the Cross, Jesus' death alone redeemed mankind, but he was crucified with two others. So, while Jesus is the sole mediator between God and man, we might look for two co-redeemers. And they would be Mary, who stood at the foot of the Cross, offering Jesus and herself to the God, and Joseph, who had died in their company. The existence of co-redeemers has implications for Our Lady of America: this apparition was recently judged as being without error, but not supernatural because Joseph was referred to as a "co-redeemer." From the above, and from the fact that this title is used by some of the Church Fathers for St. Joseph, maybe the status of this apparition can be reassessed. If it is declared supernatural, Mary's statue can be processed to and installed in the Basilica of the Immaculate Conception in Washington, D.C., as she requested. If that happens, Mary promised a spiritual renewal of our country.
In 1961 at Garabandal, at the height of power of the Soviet Union, Mary told Conchita and the other three girls that “When Communism comes back, these things [marking the end of time] would begin.” The girls asked: “Come back? Where is it going?” Now we’ve seen Communism go, overcome by Pope St. John Paul II and other leaders, and now we’re seeing it come back. At Fatima, Mary said that if the Holy Father in union with the bishops of the world consecrated the world to her Immaculate Heart, “An era of peace would be granted to mankind.” Pope St. John Paul II made this consecration in 1984. But how long is an era of peace? In the Psalms a man’s life is 70 or 80 years, an average of 75. The Soviet Union lasted for 75 years (1917-1991). Perhaps the Chinese CCP will last for 75 years, having begun in 1949. If the era of peace is 75 years long, and if it began with the end of World War II in 1945, the era of peace ended in 2020. Mary also said that “in the end [her] Immaculate Heart would triumph.”
A historical and a theological analysis of the most important movement in twentieth-century Roman Catholic theology.
“Surprising news!” With these words, Fr. Henri de Lubac, S.J., whose orthodoxy had been so vigorously attacked, responded to the announcement of his selection to participate in the 2nd Vatican Council. His participation as a theologian and expert would make a lasting impact on the Council, and his insights and comments are recorded in this long-awaited volume. These Notebooks trace the two years of preparation, the four conciliar sessions, and the three periods between sessions. They give us the opportunity to assist at the discussion of the schemas (initial drafts of conciliar texts), but also, during the meetings of the theological commission and the sub-commissions, at the elaboration and correction of the texts submitted to the Council fathers. The eminent theologian de Lubac is a sure guide for the reader, introducing us to the theological ferment of the Council and helping us to grasp what was at stake in the often animated debates. De Lubac does not hesitate to express clearly what he thinks of the theologians around him, of the new concepts appearing because of the Council, or of the problems he judges to be most serious for the Christian faith. These Notebooks invite us to a greater historical and theological understanding of the Council. Besides information about the numerous aspects of the conciliar assembly, what makes the testimony of these notebooks so captivating is the strongly rendered presence of men and their psychology. De Lubac excels in sketching the portrait of the participants with only a few words. Among the many interesting encounters, he tells of deepening his acquaintance with Josef Ratzinger, whom he describes as a “theologian as peaceable and kindly as he is competent”. In the same way, during the long discussion over the drafting of the constitution Gaudium et Spes, he observed the assertiveness of Karol Wojtyła, whose interventions struck him because of the seriousness, the rigor, and the solidity of his faith, which created in him a lively sense of spiritual friendship, which was reciprocated.
Among the most important modern Catholic thinkers, Joseph Ratzinger, later Pope Benedict XVI, fundamentally shaped Christian theology in the 20th and early 21st centuries. His collaborations and debates with figures such as Henri de Lubac, Karl Rahner, Jean Daniélou, Hans Küng, Hans Urs von Balthasar, and Jürgen Habermas reflect the key role he has played in the development of Christian life and doctrine. The Cambridge Companion to Joseph Ratzinger conveys the depth and breadth of his significant legacy to contemporary Catholic theology and culture. With contributions from an international team of scholars, the volume assesses Ratzinger's theological synthesis in response to contemporary challenges that Christianity faces. It surveys the major themes and topics that Ratzinger explored, and highlights aspects of the ideas that he developed in his engagement with a wide variety of intellectual and religious currents. Collectively, the essays in this volume demonstrate how Ratzinger's epochal contributions to Christian thought will reverberate for generations to come.
An Avant-garde Theological Generation examines the Fourvière Jesuits and Le Saulchoir Dominicans, theologians and philosophers who comprised the influential reform movement the nouvelle théologie. Led by Henri de Lubac, Jean Daniélou, Yves Congar, and Marie-Dominique Chenu, the movement flourished from the 1930s until its suppression in 1950. It aims to remedy certain historical deficiencies by constructing a history both sensitive to the wider intellectual, political, economic, and cultural milieu of the French interwar crisis, and that establishes continuity with the Modernist crisis and the First World War. Chapter One examines the modern French avant-garde generations that have shaped intellectual and political thought in France, providing context for a historical narrative of the nouvelle théologie. Chapters Two and Three examine the influential older generations that flourished from 1893 to 1914, such as the Dreyfus generation, the generation of Catholic Modernists, and two generations of older Jesuits and Dominicans, which were instrumental in the Fourvière Jesuits' development. Chapter Four explores the influence of the First World War and the years of the 1920s, during which the Jesuits and Dominicans were in religious and intellectual formation, relying heavily on unpublished letters and documents from the Jesuits archives in Paris (Vanves). Chapter Five analyses the crises of the interwar period and the emergence of the wider generation of 1930-to which the nouveaux théologiens belonged-and its intellectual thirst for revolution. Chapter Six examines the emergence of the ressourcement thinkers during the tumultuous years of the 1930s. The decade of the 1940s, explored in Chapter Seven, saw the rise to prominence of the members of the generation of 1930, who, thanks to their participation in the resistance, emerged from the Second World War, with significant influence on the postwar French intellectual milieu. Finally, the monograph concludes in Chapter Eight with an examination of the triumph of French Left Catholicism and the nouvelle théologie during the 1960s at the Second Vatican Council. .