Antonio Lopez on Experience and Giussani

Antonio López, FSCB (bio): Growing Human: The Experience of God and of Man in the Work of Luigi Giussani (Summer 2010).

From the text:

What man really needs is discovered only in Christ. It is then that he realizes that he is thirsty because God, more profoundly and in a way unthinkable to man, is thirsty for him. When we mentioned at the beginning that God comes to allow man to live his own religiosity, this does not mean that Christ causes man to remain simply a natural being. Christ’s incarnation, instead, allows man to be in relation with the source without possessing it. Christology, for Giussani, is the truth of philosophy, not because Christ submits himself to the ontological structure of being, but, more fundamentally, because his person illumines the meaning of man and of the dual nature of being. While there is a sense in which faith can be understood naturally, with Augustine, as knowledge through a witness, the difference between recognition of the mystery and the affirmation of Christ is that faith, says Giussani, “is when something is said to you by a Thou, by God’s Mystery, as the book of Wisdom writes: ‘God has created man for happiness.’ This is faith because it is Another who speaks.” full text (pdf).


Fisher and Crawford on HIV, Marriage, and Condoms

Bishop Anthony Fisher, OP (bio). HIV and Condoms Within Marriage (Summer 2009)

David S. Crawford (bio). Conjugal Love, Condoms, and HIV/AIDS (Fall 2006)

More by David S. Crawford:

Christian Community and the States of Life: A Reflection on the Anthropological Significance of Virginity and Marriage. (2002) | Consecration and Human Action: The Moral Life as Response. (2004) | Love, Action, and Vows as ‘Inner Form’ of the Moral Life. (2005)| Of Spouses, the Real World, and the ‘Where’ of Christian Marriage. (2006) | Liberal Androgyny: ‘Gay Marriage’ and the Meaning of Sexuality for Our Time. (2006) | Recognizing the Roots of Society in the Family, Foundation of Justice. (2007) | Natural Law and the Body: Between Deductivism and Parallelism. (2008)

Reinhard Huetter: On Experience and Its Claim to Universality

From the Summer, 2010 issue, we are happy to make available here Professor Reinhard Huetter’s (bio) article, Experience and Its Claim to Universality.

From the text:

The refusal to surrender to the truth of the status viatoris can take two forms. First, and most frequently, is the attempt at an alleged self-protection from the truth: cynicism. The cynic who has seen it all and knows it all, who has always already been there and done it and whom therefore no new experience can ever touch and wound anymore, prefers a death to experience to the vulnerability that is inherent in remaining open to all of reality and hence to inherently unpredictable and therefore genuinely new experiences. What the cynic forgoes is any genuine insight that can only be gained by the death to expectations to which previous experiences gave rise. The “wisdom” of the cynic is nothing but the well-camouflaged absence of insight, the mark of a truly wise person.

Besides the misplaced attempt at self-protection, cynicism, there is another form of refusing to surrender to the truth of the status viatoris: despair, that is, giving up each and every attempt at “having experiences,” that is, despairing at the arduous but necessary work of integrating and narrating experience. Despair is to give oneself up to “non-sense,” to the mere flux of experiencing . . . full text (pdf)

David L. Schindler on Experience and Education

Living and Thinking Reality in Its Integrity: Originary Experience, God, and the Task of Education, by David L. Schindler (bio).

From the Summer 2010 issue. From the text:

Charles Péguy once said that the integrity of man and his work demands “staying in place,” and suffering and silence. Just as the right relation between eternity and time demands silence, in other words, so does it demand “staying in place.” “Staying in place” in the first instance does not mean simply not moving around in a physical sense. For if God as Creator can be found anywhere in his creation, then he can surely be found when one moves from one place to another. However, we must avoid confusing the finding of God anywhere with finding him nowhere in particular. We do so only by truly being in a place, through the interior stillness that alone permits depth of presence. “Staying in place,” in a word, is but stillness now expressed in the form of space: it signals the depth, hence genuine incarnation, of presence, which occurs only in singular persons in singular times and places, in the opening of these singularities to eternity. There is no access to heaven except by sinking proportionately more deeply into the earth, taking on its flesh here and now. . . . [full text]


Summer 2010 Communio: Experience

The Summer 2010 Communio treats the theme of “The Nature of Experience.” The issue publishes a collection of the papers presented at the conference by the same name that took place at the Pontifical John Paul II Institute in Washington, DC in December 2009.

Contributors include:

David L. Schindler • Reinhard Huetter • Antonio Lopez • Conor Cunningham • D.C. Schindler • David S. Crawford • Steven A. Long • Jose Granados • Joseph Atkinson • Margaret Harper McCarthy • Michael Maria Waldstein •  Martin Rhonheimer.

View the entire issue here. Subscribe to Communio here.

Sale at Communio

Our Christmas 2010 sale is on!

Take 25% off everything in our online bookstore.

(Internet orders only.)

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Giving a gift subscription? Here is a PDF if time is running out.

Happy Advent!

From the editors and staff of Communio

Lecture for Washington, DC readers

Communio readers in the Washington, D.C. area might like to know about a lecture this coming Thursday, Dec. 2 at the John Paul II Institute at The Catholic University of America. Communio editor Dr. Adrian Walker will speak on “The Limits of Science” at 4 pm. Details are here. Also of interest is the colloquium on Family, the Common Good, and the Economic Order: A Symposium on Caritas in Veritate on Friday and Saturday. Both events are free of charge.

John Henry Newman

In honor of Cardinal Newman’s beatification, here are links to some related Communio articles. (pdf)

Martin Brüske, Newman’s Essay on the Development of Doctrine: An Alternative Interpretation (2001)
Ian Ker, The Significance of Newman’s Conversion (1995)
Ian Ker, Newman, the Councils, and Vatican II (2001)
Hans Urs von Balthasar, The Meaning of Celibacy (1976)
Hans Urs von Balthasar, The Anti-Roman Attitude (1981)

Michael Hanby, A New Reformation? (2010)

The Feast of the Transfiguration

This coming Thursday, August 5, is the Feast of the Transfiguration of the Lord. Here are links to articles on the Transfiguration from our Spring, 2008 issue on this theme, which continued our series on the Mysteries of the Life of Jesus. This year’s installation was The Paschal Mystery; coming up next in Spring 2011: Ascension and Pentecost.

José Granados. Embodied Light, Incarnate Image: The Mystery of Jesus Transfigured (pdf)
Jean-Pierre Batut. The Transfiguration: Or, the Outcome of History Placed in the Hands of Freedom (pdf)
Michael Figura. The Theological and Mystical Significance of the Transfiguration According to the Church Fathers (pdf)
Klaus Berger. The Transfiguration of Jesus (pdf)
Robert Slesinski. The Holy Transfiguration: A Mystagogical Catechesis (pdf)

Hans Urs von Balthasar: Vocation

The 1966 essay “Vocation” by Hans Urs von Balthasar, previously unavailable in English, appears in the Spring 2010 issue of Communio. (Original title: “Berufung.”) Read the full article here (pdf), and the Introduction to the issue here.

From the article:

Today, qualified, contingent assents cripple vocations everywhere like mildew. People either want to commit themselves only for a time (and thereby take away from God the possibility of being able to dispose over the whole man), or only for a certain kind of work they have in mind, that attracts them or seems timely (and thereby bind the hands of their ecclesial superiors, preventing them from disposing over those under them), or often, say, in world communities, already draft the group’s statutes in such a way that they allow for such half- or quarter-readinesses, and are content with this. Everywhere that this takes place, one asks only initially and superficially what “the Church” needs, or even what “our time” needs, or even worse, what today’s priest or religious “needs” in order to develop his personality harmoniously, and no longer, what God needs. . . . full text (pdf).