- Written by Alex Walker
The Benedictine abbot of Einsiedeln in Switzerland, Abbot Martin Werlen, penned a brochure which has caused a bit of uproar: “Discover Together the Embers under the Ashes.” The abbot of Einsiedeln is a member of the Swiss Catholic bishops’ conference.
- Written by Lauren Green
- Written by Ulrich Loring
Archetypal renewal in the Catholic Church
The founder of analytical psychology C G Jung developed the idea of archetypes. These included concepts such as the Mother figure, the Trickster and the Puer Aeternus (or the Eternal Youth.) Animus and Anima are also often regarded as archetypes. These represent the presence of the masculine in a woman, and the feminine in a man. These archetypes are aspects of humanity which Jung regarded as existing in any age or culture. Jung also recognised that as well as archetypes there were archetypal images. These are images which have become fixed in our consciousness as containing certain values for us. Thus the Catholic Church, which is part of the consciousness of millions, can be represented as an archetypal image.
- Written by Meghan Murphy-Gill
Reporting straight from the pews after a year of the new translations, U.S. Catholic readers say they are still stumbling through the prayers.
Stilted, awkward, unnatural, strange, choppy, clumsy, obtuse. If you read these words in a movie review, would you head for the ticket line or run in the opposite direction? What about wooden, tortured, terrible, ridiculous, inaccessible, or abominable? Are you at least intrigued by what could warrant such description? Would you want to check it out once a week?
- Written by Nicholas Lash
When bishops instruct the faithful
NICHOLAS LASH | DECEMBER 13, 2010
When the Second Vatican Council ended, several of the
bishops who took part told me that the most important
lesson they had learned through the conciliar process had
been a renewed recognition that the church exists to be, for all its
members, a lifelong school of holiness and wisdom, a lifelong school of
friendship (a better rendering of caritas than “charity” would be). It
follows that the most fundamental truth about the structure of
Christian teaching cannot lie in distinctions between teachers and
pupils—although such distinctions are not unimportant—but in the
recognition that all Christians are called to lifelong learning in the
Spirit, and all of us are called to embody, communicate and protect
what we have learned. Much of what is said about the office of
“teachership” or magisterium seems dangerously forgetful of this fact.
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