One By Edith Stein, translated by Josephine Koeppel, OCD. Edith Stein's autobiography, with map and 11 pages of photos. This initial volume of the Collected Works offers, for the first time in English, Edith Stein's unabridged autobiography depicting herself as a child and a young adult. Her text breaks abruptly because the Gestapo arrested and deported her to Auschwitz in 1942. Edith Stein is one of the most significant German women of our century. At the age of twenty-five she became the first assistant to the founder of phenomenology, Edmund Husserl. She was much in demand as a writer-lecturer after her conversion from atheism to Catholicism. Later, as a Carmelite nun, she maintained her intellectual pursuits, until she died along with so many other Jewish people in the Holocaust. By making this story available in English, the Institute of Carmelite Studies provides an eye-witness account of persons and activities on the scene at the time when psychology and philosophy became separate disciplines. A preface, foreword, and afterword to Edith's text brings out many background details of the rich story she has left us. "A splendid translation, filled with a deep understanding of Edith Stein." - Cistercian Studies

    The document was approved by a vote of 2,307 to 75 of the bishops assembled at the council, and was promulgated by Pope Paul VI on December 7, 1965, the day the council ended. As is customary with Catholic documents, the title is from the first sentence and means "Joy and Hope" in Latin. The document was not drafted before the council met, but arose from the floor of the council and was one of the last to be promulgated. This document alone embodies the spirit that arose from the bishops, who for the first time saw people at the heart of the church. The previous Vatican Council in 1869-1870 had tried to defend the role of the church in an increasingly secular world. This council sought the church to embrace this world and praised many of the good things in the world outside. One of the cardinals, Leo Joseph Suenens of Belgium urged the council to take on social responsibility for Third World suffering, International peace and war, and the poor. Pope John XXIII, who was deathly ill at the time, was forced to watch the proceedings on closed circuit television. He was too sick to attend, and died within months. He is said to have accepted that finally the fathers understood what this council was for. Contents - The numbers given correspond to section numbers within the text. Gaudium et Spes was promulgated by Pope Paul VI Preface (1-3) Introduction: The Situation of Men in the Modern World (4-10) Part 1: The Church and Man's Calling (11-45) The Dignity of the Human Person (12-22) The Community of Mankind (23-32) Man's Activity Throughout the World (33-39) The Role of the Church in the Modern World (40-45) Part 2: Some Problems of Special Urgency (46-93) Fostering the Nobility of Marriage and the Family (47-52) The Proper Development of Culture (53-62) The Circumstan

    

    Written in a stern and troubled tone, its purpose was to counter certain theological movements which he perceived were gaining ground in the Roman Catholic Church. Using terminology such as "pastoral concern" and "anxiety," the letter sends a direct and unequivocal message to the Church regarding the Eucharist. The Pope clearly feared that these novel teachings were threatening the Eucharistic piety which had marked the Catholic Church since the earliest centuries. To emphasize the centrality of the Eucharist in the Church, the Pope echoed the words of St. Ignatius of Antioch, referring to the Blessed Sacrament the "medicine of immortality." The Pope acknowledged that there were many "real" presences of Christ, but that in the Communion bread this presence is real and "substantial."The letter, however, received little attention as the world's interest was focused at the time was on the final works of the council fathers, particularly Lumen gentium, issued in November of the same year at the conclusion of the Council.

    Author: Austin Flannery Format: 610 pages, Paperback Publisher: Costello Pub Co (October 1, 1996) ISBN: 978-0918344373

    

    H. Wu (1899–1986), the prominent 20th-century scholar of both Chinese and western law, philosophy, literature, and spirituality, illustrates with striking originality the harmonious synthesis of Chinese humanism (especially the wisdom of the ancient sages) with Christian spirituality as articulated in the Bible and the writings of the saints, mystics, and such modern spiritual writers as Therese of Lisieux. They display the depth and breadth of Wu’s thought, which led him to the conclusion that the wisdom in all of China’s traditions—especially Confucian thought, Taoism, and Buddhism—points to universal truths that originate from, and are fulfilled in, Christ, and that the “marriage” of the East and the West in Christ is the key to a future concordant understanding. “The essay on St. Therese and Lao Tzu is profound and interesting, and the one on Celine, which is Confucian, admirably balances it. I am delighted to see these essays, which I like so much, between the covers of a book.”—THOMAS MERTON “An astute reader of the classics of the Chinese traditions, a deft translator of several of them into English, and a connoisseur of the rich heritage of Chinese poetry, Wu offers in these essays insight after insight into the deeper meanings of Confucianism, Daoism, and Buddhism, while also critically evaluating them from the rare perspective of an accomplished sinologist who was also a devout Catholic intellectual. Just as Wu himself was prepared for his encounter with Christ through the mediation of Therese of Lisieux, and by his profound knowledge of the great trinity of Chinese traditions, so western Christians may also find in those traditions confirmations rather than subversions or attenuations of their commitment to Christ.”—ROBERT M. GIMELLO, Research Professor of Theology and of East Asian Languages & Cultures, University of Notre Dame “In a manner that extends the great inter-cultural dialogue started by Matteo Ricci, John Wu’s work delves deeply into the harmony between the various strains of Chinese humanism and Christian spirituality. Invoking an abundance of rich and fascinating examples throughout his writing, Wu shows how specific elements of Chinese and Christian tradition complement one another, and how Chinese traditions are fulfilled, and sometimes corrected, by the light of Divine Revelation.”—JOHN A. LINDBLOM, University of Notre Dame