May/June 2013

The gift and call of beauty

Michael A. Hayes

What does it mean to say something or someone is beautiful? What does it mean to describe as beautiful say, for example, Michelangelo?s Pieta, depicting the body of Jesus on the lap of his mother Mary, or his Statue of David? What does it mean to say that the music of Tchaikovsky?s Swan Lake, or Beethoven?s Symphony no 6, or Mozart?s Eine Kleine Nachtmusik, are beautiful pieces of music? What does it mean to describe another person as beautiful? Obviously something happens to the recipient?s senses when they experience something as beautiful. The ancient Greeks knew that ?beauty is in the eye of the beholder?, meaning that the perception of beauty is subjective. ?

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The Story of Dei Verbum Part Three: Completion of the Council

Adrian Graffy

This is the final article on the history of Dei Verbum. Adrian Graffy taught Scripture for many years at Wonersh, and is now Director of Evangelisation and Formation in the diocese of Brentwood, and parish priest of Gidea Park.

In my previous articles I recorded how the preliminary draft of a document on revelation (De fontibus revelationis), presented at the first session of the Council in 1962, had been rejected, and that, though considerable work had been done in the next couple of years to improve the document, there were signs in the middle of 1964 that the text would still not command complete support.

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Faith and science

Philip Miller

Do the great scientific advances of our age threaten the foundations of our faith in God? ?This article argues that science shows?the order?of the universe, manifest in its unity and its laws, and in fact?points towards?the creator God. Philip Miller is a parish priest in the diocese of Westminster and holds a doctorate in Radio Astronomy.

1. Thinking and believing

?By the end of this module you should be able to ?? So begin many modern-day educational aids. ?Learning Objectives? are all the rage. The learning objective of this article, if you will, is that by the end you will have some stronger sense of the compatibility of faith and science, and have an array of arguments to bolster what is the fervent belief of the Church, namely that there can be no contradiction between our faith in the Lord God, and our science that investigates His creation. Indeed, not only is there no contradiction, but science can furnish many arguments to support our belief in God.

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New Testament Portraits of Faith (2): Gospel of Mark

Thomas D. Stegman SJ

In this second of a five-part series on what the New Testament teaches about faith, Thomas D. Stegman, SJ ? associate professor of New Testament at Boston College School of Theology and ministry ? sets forth Mark?s distinctive understanding.

While all three Synoptic gospels recount the story of Jesus? healing an epileptic boy immediately following the Transfiguration, the evangelist Mark offers the most detailed version (9.14?29). Mark focuses on the dialogue between Jesus and the boy?s father. After relating the harrowing details of his son?s malady ? including the boy?s being cast into fire and water (a result of demon possession) ? the father desperately appeals to Jesus, ?If you can do anything, have compassion on us and help us!? (9.22). Jesus responds by calling the father to greater faith, which in turn evokes the latter?s heart-wrenching cry, ?I do believe; help my unbelief!?, which can also be translated ?I do have faith; help my lack of faith!? (9.24).

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From Gravissimum Educationis (1965) to the Catholic school (1977). The late flowering of aggiornamento in Catholic education thinking

Gerald Grace

The Second Vatican Council?s document on education Gravissimum Educationis did not have the same impact which a later one, The Catholic School, had. This article looks at the later document, which brought up to date the authentic principles of Catholic education. Gerald Grace is director for the Centre for Research and Development in Catholic Education at the University of London.

It seems likely that in the various celebrations, seminars and conferences which mark the 50th anniversary of the Second Vatican Council, Catholic education will not have a central role. The reason for this is apparent from any close reading of the documents issued by the Council between 1962 and 1965. Whereas documents such as Sacrosanctum Concilium (1963), Lumen Gentium (1964), Gaudium et Spes (1965) and Nostra Aetate (1965) generated much interest and discussion, the document, Gravissimum Educationis (1965), (Declaration on Christian Education) did not have a similar impact.1

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