Catholic Spirituality

This article examines practical theological hermeneutics through the lens of Catholic spirituality. Key to understanding the movement from description to analysis to revised praxis is the ways in which interpretive communities understand the connections between divine reality and human reality. In light of this, the article explores the relationship between epistemology and pneumatology found within Christian tradition by proposing an approach to practical theological herme-neutics rooted in the Ignatian practice of spiritual discernment. By doing so, this article seeks to contribute the potential contours of a distinctive Roman Catholic contribution to practical theology, and in a broader sense, show how the practice of discernment presents studies and methods in practical theology with a way of understanding connections among practical wisdom, habitus, research, and theological interpretation.

Zusammenfassung: Dieser Beitrag untersucht praktisch-theologische Hermeneu-tik aus der Perspektive katholischer Spiritualität.

Ausschlaggebend zum Begrei-fen des Prozesses von Beschreibung zu Analyse zu überarbeiteter Praxis ist die Art und Weise wie die Verbindung zwischen göttlicher Realität und menschlicher Realität verstanden wird. Folglich untersucht der Artikel das Verhältnis von Epistemologie und Pneumatologie in der christlichen Tradition und legt einen Zugang zu praktisch-theologischer Hermeneutik vor, die in der Ignatianischen Unterscheidung der Geister verwurzelt ist. Damit wird ein bezeichnend römisch-katholischer Beitrag zur Praktischen Theologie vorgestellt, der aufzeigt, wie die

Quelques jours après le début du confinement imposé en Italie et ensuite dans beaucoup d’autres pays à cause la pandémie du COVID-19, le pape François a invité les catholiques empêchés d’aller la messe à adopter la pratique de la communion spirituelle. Alors, des milliers de sites internet à travers le monde ont publié des explications de ce qu’est la communion spirituelle. Nous allons voir, grâce à notre parcours dans l’histoire, toutes les richesses de la « communion spirituelle » pour aujourd’hui.

The following are Chapters and side-bars I have contributed to compilations:

“The Study of Spirituality,” Orlando O. Espín, ed., The Wiley-Blackwell Companion to Latino/a Theology, Oxford, UK: Wiley Blackwell, 2015, 421-438.

“La Mobilidad Espiritual: Un Método Latino/a para el estudio de la Espiritualidad Cristiana.” Mobilidade religiosa: linguagens, juventude, polític editado por Geraldo De Mori y Pedro A. Ribeiro de Oliveira (Paulinas 2012).

“Spirituality.” Miguel A. De La Torre, ed. Hispanic American Religious Cultures, vol. 2. Santa Barbara, CA: ABC-CLIO 2009, 749-760.

“Virgin Mary.” Miguel A. De La Torre, ed. Hispanic American Religious Cultures, vol. 2. Santa Barbara, CA: ABC-CLIO 2009, 567-576.

“Popular Religion.” Miguel A. De La Torre, ed. Hispanic American Religious Cultures, vol. 2. Santa Barbara, CA: ABC-CLIO 2009, 713-726.

“Pilgrimage.” Miguel A. De La Torre, ed. Hispanic American Religious Cultures, vol. 2. Santa Barbara, CA: ABC-CLIO 2009, 436-440.
Side-bars

Retablos (p.8); Cursillo (p.97); Tres Reyes Magos (p.265); Tejano/as (p.291); Juan Diego (p.343); Virgen de Guadalupe (p.358) Miguel A. De La Torre, ed. Hispanic American Religious Cultures, vol. 1. Santa Barbara, CA: ABC-CLIO 2009.

Flor y Canto (p.404); “Ometeotl” (p.406-407);  Tonantzin (p.407);Posadas (p.457); Martin de Porres (p.521); Rosa de Lima  (p. 523); San Judas Tadeo (p. 523); Coatlaxopeuh (p.570); Santos Patrones (p. 683); Promesas (p.714). Miguel A. De La Torre, ed. Hispanic American Religious Cultures, vol. 2. Santa Barbara, CA: ABC-CLIO 2009.

On 24 May 2015, Pope Francis signed Laudato Sì, the watershed encyclical letter that called the world's attention to the ecological crisis. Even though it addresses the ecological crisis directly, the document`s scope is broader in many ways, for it looks not only at humanity’s impact on the environment, but also the various philosophical, theological, and cultural causes that have contributed to the ecological crisis. The Pope’s vision is that the ecological crisis is ultimately linked to a crisis of values, a spiritual void that permeates today’s technocratic society. Yet, maybe because of the wide platform of Laudato Sì, religious congregations have found it difficult to respond effectively to the Pope’s plea. Part of this difficulty lies in the fact that the encyclical not only calls for actions, but also asks religious congregations to explore how Laudato Sì affects their spirituality. This paper is not about ecology per se but about possible Marist approaches in responding to the ecological crisis. Its principal aim is to connect the Marist project with ecological concerns in connection to Laudato Sì. This is done by providing an overview and critique of two ecologically inclusive frameworks for Marist life and mission. Furthermore, it attempts possible ecologically inclusive Marist frameworks that could serve as starting points for further research and action.

REVIEW ON THE RITE OF INITIATION in THE RELIGIOUS PROFESSION
fr. leonard ma. guiang, osm 
marianum college, tunasan, muntinlupa city
feb. 23, 2016 on the feast of st. Polycarp, bishop and martyr 

IIntroduction
II. History
III. Ritual Structure and Theology
IV. Spirituality
V. Conclusion

The renewal of rite of Religious Profession is based on the Constitution of the Sacred Liturgy (80) which states: “a rite of religious profession and renewal of vows shall be drawn up with a view to achieving greater unity, simplicity, and dignity. Apart from exemptions in particular law, this rite should be adopted by those who make their professions or renewal of vows within the Mass. Religious profession should preferably be made within the Mass.“ On the 2 of February, 1970 the Sacred Congregation of Divine Worship decreed the Rite of Religious Profession. This new rite kind signifies the general structure and as a model to be followed by each religious who vowed publicly. It is the typical edition of the rite of religious profession. In other words, it is the bases of all religious who would be professed. It is a kind of general model that is applicable to all religious institutes and; of course, allowing adaptations depending on the constitution of each institute of religious Orders and congregations.  Religious life is rightly defines as a vocation by dedicating oneself in service to God and to the good of mankind. It is a life resolving to follow Christ more closely  through the evangelical counsels. It is a radical way of living the baptismal consecration.

Q & A column in the (Minneapolis) Catholic Servant (March 2022): 6. In this column I answer the question as to whether one should not strive for Christian perfection because the inevitable failures of one's self and others will simply make one unhappy and even crazy. I argue that a proper Catholic Christian understanding is that we must strive for perfection but that we can do so confidently and joyfully because Christ is working in us, knows our weakness, and actually uses our failures to bring us to perfection.

This research compares some aspects of the spiritual teachings of Ignatius of Loyola and John of the Cross. The motivations are as follows:
Firstly, there are some apparent contradictions in their major teachings. It would be problematic from the perspective of spiritual theology if the two of the greatest spiritual masters who are from the same era with the same cultural background were to contradict each other.
Secondly, the apparent contradictions pose a particular challenge to spiritual directors because different responses to consolation and desolation have different consequences. A wrong response would be detrimental to spiritual growth.
Thirdly, the role of the laity in the life of the Church has been gaining prominence in the twentieth century, and the Church has continuously highlighted the importance of spiritual direction and accompaniment for the laity, especially with regard to discernment.
I will provide a comparison of the two spiritual masters as follows. In the first part, I will present the apparent contradictions, and in the second part, I will seek convergences. Finally, in the third part, I will analyze the studies of other authors in reference to our topic. The main source materials are the Spiritual Exercises for Ignatius and the Ascent of Mount Carmel and the Dark Night for John.

En este capítulo desarrollamos y distinguimos los conceptos de acidia, melancolía y noche oscura en la obra de San Juan de la Cruz, destacando su actualidad para la psicopatología actual, haciendo referencia especialmente al psiquiatra Rudolf Allers

I have been working on Liberation Spirituality since I was a Licenciate student at the Pontificio Ateneo Anonianum. This lecture sums up my work. It is also the foundation of Chapter five in my book Beyond Piety: The Christian Spiritual Life, Justice and Liberation (Wipf & Stock, 2010).

The pillars are
Fidelity to Reality
Ongoing Conversion
Contemplative Vision
Preferential Option for Poverty
Universal Brother/Sisterhood
Eucharistic Communion
The Sign of the Cross

In this short paper I briefly explore how we can cultivate a more personal relationship with the Third Person of the Trinity –the Holy Spirit – who is “the personal love of Father and Son”; and how this same Spirit works in and through us by the gifts of the Holy Spirit in unison with the theological virtues when our faith is challenged.

In the age of secularisation, prayer is becoming an increasingly difficult act of believers to understand. Extremely dangerous individualism and subjectivism is the contemporary threat to common and community prayer. All of this makes it necessary to take a new look at this category of prayer so that it leads to an authentic testimony from Christians in the world. In this way, it also prevents the dangerous exclusivity of believers themselves when faced with challenges. Among the whole variety and categories of prayers, communal prayer and the prayer of community are very important. This distinction is necessary because it reveals to us the truth that every prayer has a communal character even though it is not always a common prayer. However, prayer celebrated together is the source of life for the Christian, the Church and the clearest and most readable testimony of faith.

Among the holy titles the Church gives to some of her sons, we focus in that of Doctors of the Church: Christian faithful who have led a holy life, mobilized by a clear faith and expressed in words so radiant that they illuminate and encourage the path of believers of all times and places. Among the 30+ doctors that the Church recognizes, four women stand out: Teresa of Jesus, Catherine of Siena, Hildegard of Bingen and Teresita of Lisieux. Her testimony is a proof of the "feminine genius" that God gives as a charism to the history of men, and the Church wants to take care of it with gratitude and promote so much.

Published in Omnes Magazine, November 2020.

When I departed my comfortable parish to be a Chaplain in the US Army, an elder parishioner who had fought in the Pacific during the Second World War told me this: “When an enemy bullet kicks sand in your face you call for your mother or you call for Jesus and most people call for both.”  About two years later I was serving in Iraq during the height of “The Surge.”  I found, while tending to the ministerial needs of many a wounded and dying Soldier, that my former parishioner’s observation was almost universally true.  Being in times of stress and facing one’s own mortality – I was not surprised.  It is instead what I learned over ten and a half years later is what surprised me.

This paper explores the question of whether psychoanalysis can help those who adhere to a worldview that is non-psychoanalytic or even anti-psychoanalytic. It answers this question by comparing the psychoanalytic understanding of suffering with that of the Catholic faith, through the latter’s idea of the ‘dark night of the soul’. The life of Mother Teresa is taken as an illustration of the dark night and how it may be responded to by the faithful. Similarities and differences between the two approaches are pointed out. Finally, it is suggested that psychoanalytic perspectives may enrich the inner lives of those living by a religious worldview, without necessarily diluting that worldview. Further, religious counsellors too may benefit from an understanding of psychoanalytic perspectives.

Returning to the intellectual and spiritual modes of the patristic and monastic sources, one can find a way of thinking about the fact of faith in a sapiential, integral and unitarian perspective, which allows to link again theologians and spirituals, academy and temple, dogma and faith, theology and holiness. The theology of the saints is offered as a specific method of spiritual theology that can overcome these divorces and the fragmentary and liquid logic of our society.

The text is the presentation of a volume published in Ediciones Encuentro, Madrid, in the year 2021, entitled: "Martyrs and saints, in the center of history: from Vatican II to Gaudete et exsultate".

https://edicionesencuentro.com/libro/martires-y-santos-en-el-centro-de-la-historia/

Proces sekularyzacji i relatywizacji życia współczesnego człowieka dotyka wierzących w ich doświadczeniu Kościoła. Jednocześnie zauważalne jest zainteresowanie duchowością, ale często o charakterze zindywidualizowanym i pozaeklezjalnym. Stąd wynika konieczność refleksji nad właściwym rozumieniem tożsamości i misji Kościoła. Adekwatnym pojęciem dla opisania tej tożsamości jest communio. Artykuł wyjaśnia właściwe jego rozumienie w kluczu biblijnym ze względu na wieloznaczność, która występuje w publikacjach z zakresu teologii, a także w naukach pozateologicznych. Szczególnego znaczenia nabiera ono na gruncie teologii duchowości, określając charakter jedności pomiędzy Bogiem a człowiekiem. Analiza Starego Testamentu odsłania istotne aspekty komunijne wynikające z Przymierza. Analiza Nowego Testamentu wskazuje zaś, że w Jezusie Chrystusie dokonała się pełnia komunijnego zjednoczenia, która znajduje swoją kontynuację w Kościele. Z tego względu duchowość chrześcijanina musi być interpersonalna, chrystocentryczna, chrystoformiczna oraz eklezjalna. Ten proces kształtuje życie moralne, znajdujące swoje odzwierciedlenie w życiu indywidualnym, społecznym, ekonomicznym, a nawet politycznym.

The paper begins with terminological clarifications that are followed by an investigation of the ancient roots of Christian meditation and contemplation and the main strands of their development within Western Europe until the end of the Quietist controversy. Special emphasis is laid on the changing meanings of these terms in various periods, the growing differentiation between meditation and contemplation, and the ways in which they were correlated to each other. The concluding part of the paper investigates the renaissance of contemplation that took place in two waves, the first one from around 1900 until the 1930s, and a second one from the late 1960s until the present day.

Fellowship of Catholic Scholars Quarterly 27:3 (Fall 2004): 44-47.  A book aimed at a popular readership, Bread of Life, Cup of Salvation offers a good look at some basic concepts concerning the Eucharistic Liturgy, but sometimes allows vague concepts and unexamined practical biases crowd out his own solid thought.

THEOLOGY AND SANCTITY (Sapientia Press, 2014): Saint Thomas Aquinas showed the world that Catholic theology is not just something meant to stimulate the mind. Indeed, the authentic study of the sacra doctrina exercises a shaping influence on the whole of the Christian life. In this volume, Dominican theologian Father Romanus Cessario, O.P., follows this precedent by considering the integration of theology and Christian living. Focusing on various aspects of Catholic theology and spirituality, the essays in this volume explore the essential relationship between truth and grace. With characteristic wisdom and insight, Father Cessario reveals how theology and sanctity share a common origin and end. Here the doctrine of Saint Thomas Aquinas and his exponents emerges as something eminently relevant to Christian living in the twenty-first century. Written for all those who take the theological life seriously, THEOLOGY AND SANCTITY explains how—and why—only the truth has grace.

Cajetan Cuddy’s introduction and chapter headnotes reveal the essays’ common threads while highlighting their broader contributions to Catholic theology.

Second Spring VII (2006): 9-18. In this article, I first discuss what makes a saint particularly important for an age, using Chesterton's notion of the saint as an "antidote." In the rest of the article, I then examine Francis de Sales's childhood and youth, priesthood, and episcopal ministry as emblematic not just of the 16th and 17th centuries but of the 21st as well, particularly as he navigated difficult questions of ecumenism, ecclesial politics, and the temptation to relegate firm discipleship to the world of religious brothers and sisters and priests.