This text is a reflection on the meaning of spiritual darkness - especially those difficult places in human experience where meaning seems to elude us, where we are emptied out and are compelled to dig deeper into who we truly are. Douglas E. Christie takes up this facet of experience, in ordinary human experience, but also in relation to the Christian contemplative and mystical traditions, where such experience is often understood to be both painful and transformative, allowing the mind and heart to open in love.

Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughout the narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.

2022 Catholic Media Association honorable mention in scripture: academic studies Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughoutthe narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.

In this refreshing collection, one of our best writers on desert places, Gary Paul Nabhan, challenges traditional notions of the desert. Beautiful, reflective, and at times humorous, Nabhan’s extended essay also called “The Nature of Desert Nature” reveals the complexity of what a desert is and can be. He passionately writes about what it is like to visit a desert and what living in a desert looks like when viewed through a new frame, turning age-old notions of the desert on their heads. Nabhan invites a prism of voices—friends, colleagues, and advisors from his more than four decades of study of deserts—to bring their own perspectives. Scientists, artists, desert contemplatives, poets, and writers bring the desert into view and investigate why these places compel us to walk through their sands and beneath their cacti and acacia. We observe the spines and spears, stings and songs of the desert anew. Unexpected. Surprising. Enchanting. Like the desert itself, each essay offers renewed vocabulary and thoughtful perceptions. The desert inspires wonder. Attending to history, culture, science, and spirit, The Nature of Desert Nature celebrates the bounty and the significance of desert places. Contributors Thomas M. Antonio Homero Aridjis James Aronson Tessa Bielecki Alberto Búrquez Montijo Francisco Cantú Douglas Christie Paul Dayton Alison Hawthorne Deming Father David Denny Exequiel Ezcurra Thomas Lowe Fleischner Jack Loeffler Ellen McMahon Rubén Martínez Curt Meine Alberto Mellado Moreno Paul Mirocha Gary Paul Nabhan Ray Perotti Larry Stevens Stephen Trimble Octaviana V. Trujillo Benjamin T. Wilder Andy Wilkinson Ofelia Zepeda

Rethinking Catholic Theology: From The Mystery of Existence to the New Creation provides readers with an intelligent, informed, critical grasp of at least the central truths of the Catholic/Christian tradition. It aims to help readers to rethink more deeply these essential truths, and moreover, in what specific ways the understanding of the Catholic faith has changed and/or remained the same since Vatican II. The first part centers on Jesus Messiah and the mystery of existence. It delineates how his life, death, resurrection as “transformed physicality,” and ascension usher in the kingdom of God and best answer the questions: Who am I? Who are we? Where did we come from and where are we ultimately headed? What is the meaning of it all? The second part focuses on how Pentecost, the Trinity, the Church, the Scriptures, the Sacraments, Christian life itself, Mariology, the Communion of Saints, and Christian mysticism shed light on the mystery of existence. It demonstrates how the church flows intrinsically and naturally from the person of Jesus Christ and how the Scriptures and the sacraments likewise arise intrinsically and naturally from the church. Part three stresses considers various views of afterlife mainly from the Judeo-Christian tradition. It raises difficult after-death questions, such as individual and general judgment, the intermediate state, the nature of the soul after death, Limbo, and Purgatory. Finally, it outlines the idea of Jesus’s Second Coming and considers such concepts as Deep Incarnation, and the New Creation.

Harvey Egan argues that the apostle Paul was Christianity’s earliest mystic, and the world’s greatest missionary, one whom scholars estimate walked over fifteen hundred miles—not to mention his dangerous sea journeys—to plant the flag of Lord Jesus in Roman colonies where Caesar was supposedly lord. This book stresses Paul’s mystical consciousness and mystical life—the explicit and direct consciousness of the immediate and direct presence of the Trinity and/or Jesus-Messiah. It underscores mystical experience not only as discrete, individual experiences but also as experience in the sense that an experienced musician instinctively knows and loves music. From the light issuing from the risen Jesus-Messiah, whom he encountered on the Damascus road, Paul mystically read the Jewish Scriptures and comprehended that God consummated Israel’s history through the sending of Jesus-Messiah and the Holy Spirit. Paul’s letters are paradigmatic of the earliest use of the word “mystical,” that is, how the Jewish Scriptures disclose Jesus-Messiah. Thus, Paul, the zealous Jewish Pharisee, grew to understand Christianity as Judaism perfected.

Harvey Egan argues that the apostle Paul was Christianity's earliest mystic, and the world's greatest missionary, one whom scholars estimate walked over fifteen hundred miles--not to mention his dangerous sea journeys--to plant the flag of Lord Jesus in Roman colonies where Caesar was supposedly lord. This book stresses Paul's mystical consciousness and mystical life--the explicit and direct consciousness of the immediate and direct presence of the Trinity and/or Jesus-Messiah. It underscores mystical experience not only as discrete, individual experiences but also as experience in the sense that an experienced musician instinctively knows and loves music. From the light issuing from the risen Jesus-Messiah, whom he encountered on the Damascus road, Paul mystically read the Jewish Scriptures and comprehended that God consummated Israel's history through the sending of Jesus-Messiah and the Holy Spirit. Paul's letters are paradigmatic of the earliest use of the word "mystical," that is, how the Jewish Scriptures disclose Jesus-Messiah. Thus, Paul, the zealous Jewish Pharisee, grew to understand Christianity as Judaism perfected.

Queer Theology makes an important contribution to public debate about Christianity and sex. A remarkable collection of specially commissioned essays by some of the brightest and best of Anglo-American scholars Edited by one of the leading theologians working at the interface between religion and contemporary culture Reconceptualizes the body and its desires Enlarges the meaningfulness of Christian sexuality for the good of the Church Proposes that bodies are the mobile products of changing discourses and regimes of power.

Our period opens at the end of the Roman Empire when intellectual currents are indebted to the Greek philosophical inheritance of Plato and Aristotle, as well as to a Romanized Stoicism. Into this mix entered the new, and from 313CE imperially sanctioned, religion of Christianity. In art, literature, music, and drama, we find an increasing emphasis on the arousal of individual emotions and their acceptance as a means towards devotion. In religion, we see a move from the ascetic regulation of emotions to the affective piety of the later medieval period that valued the believer's identification with the Passion of Christ and the sorrow of Mary. In science and medicine, the nature and causes of emotions, their role in constituting the human person, and their impact on the same became a subject of academic inquiry. Emotions also played an increasingly important public role, evidenced in populace-wide events such as conversion and the strategies of rulership. Between 350 and 1300, emotions were transformed from something to be transcended into a location for meditation upon what it means to be human.

Connecting Ecologies focuses on the environmental aspects of Pope Francis’ encyclical Laudato Si’ and the challenge to care for our common home. It considers how best to devise and implement the new societal models needed to tackle the ecological problems facing the world today. The book addresses the need for and complexity of an integral ecology, one that looks not only at physical and biological processes but also allows for the contributions of theology, philosophy, spirituality, and psychology, including the implications for the human and social sciences. The contributions document four categories of resonances, resources, requirements, and responses evoked by a reading of Laudato Si’ and include consideration of other faith traditions. They reflect on how care for our common home motivates people in different places, cultures, and professions to cooperate for myriad goods in common. The volume is particularly relevant for scholars working in religious studies and theology with an interest in ecology, the environment, and the Anthropocene.