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Some think that liturgy is formal, public, and for ordinary people, while mysticism is uncontrollable, private, and for extraordinary saints. Is there a connection between the two? In this volume, David Fagerberg proposes that mysticism is the normal crowning of the Christian life, and the Christian life is liturgical. We intuitively sense that liturgy and theology and mysticism have an affinity. Liturgical theology should reveal liturgy’s mystical heart. Liturgical theology asks “What happens in liturgy?” and liturgical mysticism asks “What happens to us in liturgy?”, and perfects our interior liturgy. In Liturgical Mysticism, Fagerberg directs the reader to look fixedly at Christ, who is the Mystery present in liturgy, and who bestows his resurrection power upon his adopted children. “In a time where both too wild and too mild spiritualities abound, it is audacious to put forward a book on liturgical mysticism. [This book] continues to enrich liturgical theology by amplifying its horizon and solidifying the foundation on which it rests.” Joris Geldhof Katholieke Universiteit Leuven
Reading A Light to the Gentiles, a classic biography by the renowned spiritual writer and psychologist, Adrian van Kaam, has as much potential to change each reader's life as the light of divine grace changed the life of Venerable Francis Libermann, son of a Rabbi and a Christian convert whose destiny rested in the hands of Divine Providence. Ê It is clear that the author's love for Libermann deeply affected his own understanding of the dynamics of purifying formation, illuminating reformation, and unifying transformation. The Jew of Saverne understood the Paschal Mystery as few Christians have. Libermann carried the cross--his crucifying epiphany with the joy of his resurrection epiphany, letting go of the old man of flesh and becoming a new man in Christ Jesus. Ê This is at once a work of exquisite scholarship and a labor of love that highlights the brilliance of a founder of a religious community, a great educator, and evangelizer, a suffering servant, and a man of immense gentleness and compassion for abandoned souls everywhere. No other life of Libermann so fills our spirit, heart, mind, and soul as this one. Ê
World and church have changed so much since the Second Vatican Council (1962–1965). With each change, religious congregations have had to review and update both their charism and mission, with ever new emphases in spirituality and mission. The 122 letters of the post-Vatican II superiors general of the Spiritans give some idea of the paths traced by missiology during the period. They offer a chronicle of missiological thinking through the turbulent time of crisis in the 1960s and early 1970s, and the gradual reclaiming of the Spiritans’ essential charism of the evangelization of the poor, but in a very changed world and a very changed church.
Today, we can no longer hide under the pretence that the grace of God alone suffices to make one a good priest. A close study of the history of priestly formation has shown that not just the training of priests can ensure an authentic priest-product, rather a continuous effort to adapt the training to the current world situation so that priests would be in the position to discharge their duties effectively. Such readiness to adaptability should, of course, not lose sight of the meaning and function of the priest as revealed in the person of Jesus: a service to the world. In the bid to assess the models for the training of priests in South-eastern Nigeria, the author using a historical-critical method traced the history of the models and events that shaped the current modules for the training of priests in South-eastern Nigeria. At the end of the historical research, he proffered some suggestions for improvement, amendment and solidification of the training of priests in the area. As one of the younger African churches, the examination of the training of priests in South-eastern Nigeria will also serve as a paradigm or typology for understanding the dynamics and the process of training of priests in other African countries, since most of these local churches share relatively similar historical, cultural, economic and socio-political circumstances.
In Africa and the New Face of Mission, Ebelebe argues that the mission theory and practice of the Irish Spiritans in Igboland (1905-1970) was forged in the socio-political and faith environment of the late nineteenth and early twentieth century Ireland; an environment that produced a Church that was sacramentized, devotional, conservative, and clerical. It was this Church that the Irish Spiritans took to Igboland, and the Church that has largely endured there until now. The author considers this regrettable and calls for inculturation as the only way forward. He highlights the significant contribution of the Igbo Catholic Church to the growing pool of missionaries from the South and argues that for this Church to be truly Igbo, it must be selective in what it reclaims from its Irish Heritage and must draw from the resources of Igbo traditional culture and religion. In this way, the Church can better equip its growing number of missionaries to other nations. Book jacket.