Mother of Church Is a collection of writings and adsresses on Our Lady by Pope John Paul II. He has already given to the Church profound and inspiring doctrine on Our Lady. In his teaching he always sees Mary as inseparably linked to Christ and as intimately associated with the life and mission of Church. This has been clear from the very begining of his Pontificate when he placed his entire future ministry under Mary's maternal care. Pope John Paul's teaching on Mary is profoundly biblical in inspiration and we see in her real, living person, with human emotions and feelings. She lives by faith, proceeding step by step along her pilgrim way, at times in the midst of darkness. She also comes across to us as someone who fully shares day-to-day human concerns, while at the same time dedicating her whole being without reserve to God's transcendent purposes. She remains within reach. She is very near to each one of us, someone whose help we can rely on and whose virtues we can always look to as a model for our lives. -- BACK COVER.

Sofia Petrovna Svechina (1782–1857), better known as Madame Sophie Swetchine, was the hostess of a famous nineteenth-century Parisian salon. A Russian émigré, Svechina moved to France with her husband in 1816. She had recently converted to Roman Catholicism, and the salon she opened acquired a distinctly religious character. It quickly became one of the most popular salons in Paris and was a meeting place for the French intellectual Catholic elite and members of the Liberal Catholic movement. As a salonniére, Svechina developed close friendships with some of the most noted public figures in the Liberal Catholic movement. Her involvement with her guests went deeper than the typical salonniére's. She was a mentor, spiritual counselor, and intellectual advisor to many distinguished Parisian men and women, and her influence extended beyond the walls of her salon into the public world of politics and ideas. In this fascinating biography, Tatyana Bakhmetyeva seeks to understand the creative process that informed Svechina's life and examines her subject in the context of nineteenth-century thought and letters. It will appeal to educated readers interested in European and Russian history, the history of Catholicism, and women's history.

The purpose of this study is to show that the formal definition of the spiritual Motherhood of Mary would constitute a doctrinal development from Vatican IIs teaching on Mary. It is my strong view that Marys spiritual motherhood should be explicitly acknowledged, accepted and stamped with the extra-ordinary infallibility of the Church magisterium so that it would become a dogma of the Church, as the sensus fidelium. Such formal definition would give the doctrine the seal of juridical authenticity and prevent it from denigration and rejection in future. This study argues that the Catholic Church needs to advance forwards from the Marian teaching of Vatican II by making concerted efforts to maintain the Marian trajectory in the Church. Also portrayed are the efforts of the papal magisterium and some noted Catholic theologians that have gone back to the sources of the early Fathers of the Church in order to teach that Marys spiritual Motherhood has solid foundation on Scripture and the Churchs tradition. The post-conciliar teachings of the above-stated papal magisterium and contemporary theologians have the aim to nurture and sustain the faith and understanding of the people of God about Marys spiritual Motherhood. The study also examines evidence to show that there is much in the Catholic Marian theology that could improve understanding among Christians of different denominations. In particular, it portrays the fact that Mariology always points to Christ, being indissolubly linked with Christology, and also has intrinsic unity with ecclesiology.

Helps readers understand the imaging of the church as a woman and mother in its beginnings and the implications for the contemporary church.

The challenge of promoting the "new feminism" has barely been addressed since it was first launched by Pope John Paul II in his 1995 encyclical Evangelium vitae. The thirteen contributors in this book, all outstanding international scholars, take up this task, together laying the necessary theoretical foundation for the new feminism. These chapters articulate an integral philosophical and theological understanding of persons that moves beyond patriarchy on the one hand and traditional feminism on the other. Central to the new perspective offered here is the biblical revelation of the human person - man and woman - in Christ, a vision that directs women beyond the "male" standard against which they have too often been measured. Far from constraining women to an "eternal essence," the dynamic view presented here encourages each woman to realize herself in perfect Christian freedom.

Our relationship to future generations raises fundamental issues for ethical thought, to which a Christian theological response is both possible and significant. A relationship to future generations is implicitly central to many of today's most public controversies - over environmental protection, genetic research, and the purpose of education, to name but a few; but it has received little explicit or extended consideration. In Living for the Future Rachel Muers argues and seeks to demonstrate that to consider future generations as ethically significant is not simply to extend an existing ethical framework, but to rethink how ethics is done. Doing intergenerationally responsible theology and ethics means paying attention to how people are formed as theological and ethical reasoners (reasoners about the good), how social practices of deliberation about the good are maintained and developed, and how all of this relates to an understanding of the world as the sphere of God's transforming action. In other words, an intergenerationally responsible theological ethics will pay attention to the ethics, and the spirituality, of "ethics" itself. Her account of the ethical relation to future generations centres on three key concepts: "choosing life" (see Deut 30:19); "keeping the sources open"; and "sustaining fruitful contexts". These concepts are developed theologically and in engagement with extra-theological conversations on intergenerational responsibility. She shows how they take up and move beyond concerns expressed in those conversations - for "survival", for the right distribution of resources, and for the maintenance of human values.