This article examines the anthropoloy of Ernest Becker through the medium of his notion of creatureliness which represents a dominant focus, especially in his later work. Two elements stand out in this consideration—self-esteem, which as a motivation disguises creaturehood and makes it bearable, and the fear of death, which is the final confirmation of creaturehood. After examining Becker's treatment of these elements, the article explores several dimensions of a religious view of creatureliness which have not been taken up in order to show that Becker is dealing with finitude rather than creatureliness. A fuller treatment of creatureliness would require an approach that does justice to these dimensions, and, if one wishes as Becker does to demonstrate a convergence between religion and the social sciences, it would require a more coherently developed method of correlation. The article concludes with an examination of the spirituality that emerges for Becker out of his perspective on the human.

This article looks at two major metaphors used in contemporary ecclesiology, the church as “the People of God” and as “the Bride of Christ,” which have functioned in some of the polarizing debates within the Catholic Church in North America. It then suggests some methodological reasons why reliance upon metaphors in ecclesiology, either through the balancing of different metaphors or the promotion of a dominant metaphor, is inadequate to the task of understanding the church systematically. It then suggests some avenues for future ecclesiological method that may help to understand the church better and so to respond better to contemporary ecclesiological debates.

This essay explores the formulation of Catholic social teaching as a form of ministry structured in relation to charism. After situating the concept of charism theolgically, it addresses the significance of charism as an organizing principle for the ministry of Catholic social teaching, referring in particular to the experiences of Oswald von Nell-Breuning and Dorothy Day. Finally, it suggests a form of ecclesial participation, such as the retrieval of mystagogy, that would facilitate the free and full exercise of charisms by all those called and gifted to serve the church in the formulation of Catholic social teaching.

It is difficult to speak calmly and quietly about what one loves passionately, and next to my wife and my children I love the Catholic church more than any other thing. The passion for it has perdured all the years, and grows stronger the longer I live in it even though it must be said that my years with it have been far from easy. I do not love the church because I examined it and found it lovable; I loved it long before I could have examined it, and no examination has lessened my love for it. I cannot go back far enough in time or dig deeply enough in my psychic archaeology to find the root of that love. I think the root is the grace of God, yet I do have memories of important places and persons.

This essay clarifies the foundation for a discipleship of equals by bringing feminist scholarship to bear upon conflicting religious assumptions regarding women. To this end, it surveys significant scholars as well as issues: past, present, and future. It evaluates the outcome of the three phases of study in women's history (I); it urges present action in four areas which are essential for equality in the Church (II); and it speaks words of hope for difficult times to come (III).

Both Native American shamans and mind-cure practitioners dispel disease by visualizing it in symbolic form and enable recovery by invoking symbols of well-being. This paper shows how comparative study of shamanism and mind-cure furthers understanding of the techniques of symbolic healing characteristic of each religious tradition. Mind-cure techniques of hypnotic suggestion illumine the Native American idea that prayers, songs, and stories are spiritual forces. Conversely, the performing arts practiced by Native American shamans contribute to further understanding of the effective healing techniques practiced by Mary Baker Eddy and her teacher, Phineas P. Quimby. The paper also comments on the implications of studying particular forms of Christian theology and practice, such as the mind-cure movement, in light of shamanism.

The “anthropic principle” has grown from scientific and philosophical reflection on the unlikely combination of circumstances needed, from the moment of the Big Bang through evolutionary history, to produce human life as we know it. This article describes the anthropic principle, in its “strong” and “weak” forms. It concludes with some thoughts on the possible theological implications of the anthropic discussion. From a theological perspective, the anthropic principle can be seen as part of the ongoing human effort to employ myth in the construction of a cosmology. It suggests both a sense of the design of the universe as well a the possible need for a Designer with some purpose and overall plan.

This article calls for closer conversation between two growing academic fields: the scholarly study of spirituality and practical theology. Practical theology investigates the contemporary situation as it relates to questions of faith, ministry, and public religious leadership. Practical theology loses its center when it neglects the critical study of spirituality. Practical theological study of spirituality can help to integrate the three dominant methods in spirituality scholarship: the anthropological, the historical-contextual, and the theological approaches. The integration of these three approaches promotes a mutually critical correlation between the Christian tradition and the contemporary situation. Reflection on the practices of ministry students and teachers further reveals the importance of practical theological study of spirituality, which should inform the practice of teaching, the conception of theological education, and the formation of ministry students.

In his recent works Michael Novak offers an affirmation of “democratic capitalism” based on a Christian personalist perspective. Novak's scholarship has received increasing attention since the collapse of communism in Eastern Europe, and particularly since the recent encyclical Centesimus Annus. In that encyclical John Paul II offered a qualified affirmation of market economies. This article addresses an important question: to what extent can a Christian personalist social theory be used to offer an affirmation of a market economy, and how might it offer vision and constructive critique? I initiate a creative dialogue between the personalism of Emmanuel Mounier and Michael Novak's presentation of democratic capitalism. I argue that Novak has shed important light on the positive moral aspects of a market system, but I identify and emphasize the important remaining areas for moral concern.

The debate about salvation history brings to the surface a variety of issues, problems, and proposals that can be designated with some justice postmodern. In an effort to explore these contested issues, I offer a composite portrait of the meaning and uses of the concept of salvation history, drawing attention to its importance for recent Roman Catholic theology. I then review the various kinds of criticism leveled against salvation history models in an attempt to show that Peter Hodgson's contention is warranted: that is, the concept salvation history is problematic both as a category for interpreting the scriptural witness and as a pivotal category for fundamental and systematic theology. Thus, postmodernity, understood in broad terms, should mean the end of salvation history. The final section will explore how the legitimate concerns that generated interest in salvation history models can be recast in light of these broader postmodern approaches.

The article is divided into two parts. The first deals with the subject of spiritual discernment in Christian tradition: its nature, importance in the spiritual life, and the aspects of the spiritual life on which it bears. The second part deals with Catherine of Siena's particular approach to the subject of discernment: an explanation of the three images she uses to illuminate the meaning and operation of discernment and an exploration of the theological sources of her teaching on this subject.

This article examines the theological and ecological significance of the International Pastoral Letter on the Columbia River Watershed issued by the U.S. and Canadian Bishops in 2001. It argues that through its inclusive, participatory process, its emphasis on the watershed as a significant locus for theological reflection, and its strong moral, spiritual vision regarding what a watershed is and can be, the Letter makes a significant contribution to Catholic teaching on the environment. However, the article also claims that due to its generalizing rhetorical style, its weak vision of spirituality and its lack of a critical, prophetic edge, the Letter fails to realize its full potential. The article poses questions about the central meaning and purpose of such pastoral letters and about what the Roman Catholic community can learn from the present Letter that might strengthen future attempts to address environmental or other pressing concerns.