Light in Darkness re-centers theology in God as the focus of the enormous efforts of research in current scholarship. It addresses the way the topic of God is treated—or not treated—in both cultural and religious circles, and even its comparative absence in church communications.
The ascension of Christ is usually taken for granted and often neglected. Indeed, it represents that forgotten dimension of faith in its reach beyond the categories, concepts, and concerns of our mundane existence, even in the church. This book is written with the conviction that there are further riches to be discovered. Christ’s ascension indelibly marks the limitless horizon of Christian life. It reminds us that the mission of evangelization is unconfined, always moving beyond, upward, outward, in the vitality of the risen Christ who already occupies every dimension of time and space. Properly understood, the ascension is a fundamental aspect of the catholicity of faith and enables it to breathe more deeply in its experience of “the boundless riches of Christ” (Eph 3:9).
Pope Francis' Laudato Si' is a game-changing document for the life of the Church and the ecological health of this planet. A Catholic vision is deficient if it does not include the earth and its life-forms. Loving one's neighbour must include loving the planetary neighbourhood in which all live. For its part, the 'integral ecology' on which the Pope insists must include the dimensions of mind and heart, science and art, faith and the whole spiritual life of culture. Here, the great theological themes animating the Catholic vision, play their part as ever-renewable resources: the Creator and the gift of creation,, the incarnation of the Word amongst us, the inexhaustible life of the Trinity itself, the Eucharist as communion with Christ in the here and now of earthly life, just as 'Sister Death' must be given her place for the sake of ecological and eschatological realism. Integral ecology and Catholic vision are two sides of the conversion of mind and heart necessary to promote the communion of life now, and in the world to come.
The title of this collection of essays is Thinking Faith: Moods, Methods, and Mystery, and it might need a word of explanation. The aim is to suggest something of what is involved in thinking faith, while indicating examples of my modest contribution over all these years. Given the exuberant data of faith, beliefs, doctrines and tradition, the task of the theologian is always to reflect on what is so richly given, and to communicate in the most telling fashion its meaning. There are certainly moods that colour the way we think, even though theological writing must show an intellectual concentration of some kind. That is quite compatible with a great variety of approaches, sometimes more hopeful, sometimes more sober, defensive and argumentative. There is also the question of methods. The strange thing about a particular theological method or style of thought is that it is seldom an explicit series of procedures. It is something more spontaneous and formed through the practices of many years. Quite clearly, in this collection of writings a number of methods is implied. Whatever the mood, whatever the method, the mystery remains-of God, Christ, and who we are in that light. To this degree, theology is a way of thinking within mystery, not outside it. In this respect, doing theology is humbling for us theologians when confronted with the limited span of our knowledge-and our poor capacities to express it. There always remain infinite expanses of what is not yet given us to see, so to leave theologians, inarticulate, in splendid defeat. And yet so much has been given, even in the most routine life of the Church, in its Scriptures its sacraments, and in the luminous witness of the many who have gone before us, and live now in the light.
God is love, and he who abides in love abides in God, and God abides in him" (1 John 4:16). In this famous passage, St. John expresses the heart of the Christian faith and the essence of the Christian image of God. In the same verse, he also offers a kind of summary of the Christian life: "We have come to know and to believe in the love God has for us." In God Is Love, Anthony Kelly, CSSR, takes this phrase as a concise and profound expression and unpacks it for thinking Christians today. He explores seven ideas that are necessarily implied in the love that God is-the Trinitarian terms, Father, Son and Holy Spirit; the cross and resurrection as events within the paschal mystery; the church as the revelation of God's love being worked out in history; and finally, the ultimate hope for eternal life and heaven itself.
Like it or not, the Cross is the uncomfortable, scandalous symbol of Christianity. There is just no way of avoiding it. No other religion professes its faith with the image of a capital punishment. It was a gruesome form of torture and death in the ancient Roman Empire, and yet women and men wear this symbol on chains around their necks, on commitment rings or badges; they sign themselves with a Cross before prayers and even sports people are seen making this sign before an event. In his years of teaching and writing, Tony Kelly has continuously explored they 'why' of this symbol. Apart from the historical, political reasons that led to Jesus' death in this brutal way, why this form of death; where was God on Golgotha; what was the purpose or meaning of this death; could it have been avoided? These are just some of the questions raised on the cross of Jesus. Such questions were first asked by Jesus' friends and followers who seem to have had such high expectation of him. But these 'had hopes' (Lk 24:21) were shattered on Golgotha. The shock of his death was compounded by the fur- ther shock of his return to them-they named their experience as resurrection-a word only associated with the 'last days'. Death was one thing. Resurrection compounded the questions. As Jews, these friends and followers puzzled their experience in the light of their Jewish scriptures and traditions. First Paul, then the Gospel writers, and then John, the visionary, mined their scriptures and theology to find ways to communicate the inexpressible. From the Foreword by Mary Coloe, PBVM
Anthony (Tony) J Kelly CSsR wrote on many topics in his life as well as being a poet and having an interest in art. His writings cover many areas of theology: Christology, Eschatology, Pneumatology, Ecclesiology, Mariology, and touches on areas of science and faith, care for the environment, papal teaching and matters of interfaith dialogue. His years on the International Theological Commission brought him in touch with current theology and theologians. His participation at international meetings and conferences meant he had a wide range of friends and colleagues in his life to nurture, stimulate and challenge his writing as a theologian and as a teacher. Men, women, lay people, religious, priests, bishops, cardinals and pontiffs were all those with whom he engaged. These fellow travellers, along with the likes of Augustine, Aquinas, Lonergan, and Marion, to name a few, were his interlocutors and those who goaded his thinking, his testing, his probing in his work as a theologian. In all of his writing, there was a constant search, a constant desire to articulate, to rework and interpret the Catholic theological tradition and while always being faithful to that history, his aim was to put key theological terms, dogmas and doctrines in new wine skins which were to be toasted and celebrated. Tony's theology was one of hope, of learning from the past, building on it while addressing the needs of our time. There was a breadth and depth to his writing, which wove together his love of the use of words in a poetic manner to express complex theological concepts. This volume of essays is devoted to issues in Christology and examines topics such as Christ's Passion, Cross, Resurrection, Ascension and Heaven. From the Foreword by Hilary D Regan
This book brings together a number of articles by Anthony J Kelly CSsR. They are undated and the original source for many of them is unknown. They cover a wide range of topics: interfaith issues, seasons of the liturgical calendar, the Eucharist, Catholic Identity, Purgatory, love of one's enemies, ecclesiology, and conversion.
What difference should the resurrection of the crucified Jesus make to Christian thought, to our sense of the cosmos, and our understanding of humanity itself? Despite the centrality of the resurrection in the New Testament and the Creed, the practical answer of many Christians might be: not much. In this light, Anthony Kelly sets out to affirm the resurrection as the living center of Christian life and the basis for its theological methods and themes. Without the resurrection, he writes, ""hope would be a repressive optimism, or an accommodation to routine despair."" Acknowledging that the resurrection, like a work of art, eludes any single point of view, Kelly shows why it remains the key to Gods relationship to Jesus and ourselves, the most critical horizon from which to grasp the meaning and pattern of life, and the basis of our ultimate hopes.
The place of Mary in Christian theology has been a contested one, ever since the Protestant Reformation of the sixteenth century and also the advent of feminist theology in the twentieth century. Protestantism challenged much of the Mediaeval piety surrounding Mary in the West, along with her intercessory role and that of the saints more generally. Feminist thinking has questioned the portrayal of Mary as the demure and passive virgin-mother, a portrayal that places her beyond the ken of ordinary women. In all this turmoil of questioning and dispute, including effects on the ecumenical front to find common ground in the figure of Mary (ARCIC), Anthony Kelly has produced a very fine and moving series of reflections on the person and theological significance of Mary. Writing from a Roman Catholic perspective, Fr Kelly points to Mary's role in elucidating the core doctrines of the faith: the Trinity, the church, the sacraments (particularly the Eucharist), and eschatology. He sees Mary's role in the life of the church, from beginning to end, as pervasive. Her presence weaves through every point in the church's existence, in its origins, its ongoing ministry and mission, and its final goal.
On Pentecost Sunday, 24 May 2015, when Pope Francis issued Laudato Si': On Care for our Common Home. It broadened and deepened Catholic awareness and identity, encouraged dialogue with many sciences and disciplines while stimulating ecumenical and even interreligious collaboration and communication. This volume of essays looks at many aspects of an eco-theology and examines Pope Francis' Encyclical Laudato Si'. As the author writes: 'A fundamental sense of community is the first requirement of any effective ecological commitment and communion. But it is precisely on this level of community that increasing alienation has been most obvious. The distancing and disaffection of the human from nature, along with the violence and antagonism of human beings among themselves has long been the cause of alarm. Alliances have been formed along political, economic, racial, sexual, cultural, and religious lines. Political, economic, and social superstructures have evolved to serve an alienating situation; the common good is at best understood as a compromise amongst competing groups of self-interest and greed. In such a context, ecology can easily restrict its aims to environmentalism and merely landscaping areas of poisoned earth.' 'How might the Eucharist shape an ecological vision? It brings nature and culture together in a unique way, bringing together what is too often kept apart in referring to, say, nature and culture, person and community, creation and the Creator. ' 'The Eucharist as holy communion also brings together many gifts and many forms of giving. From nature's giving we have the grain and the grapes. From the giving expressed in human work and skill, we have the gifts of bread and wine. From the generous giving of family and friends flow the gifts of good meals and festive celebrations. From Jesus' self-giving at the Last Supper, the disciples were given his "body and blood", the food and drink to nourish life in him. After his resurrection, his giving continues as he breathes into his disciples his Holy Spirit. And working in and through all these gifts and kinds of giving, there is the gift of the Father who so loved the world.
God is love, and he who abides in love abides in God, and God abides in him" (1 John 4:16). In this famous passage, St. John expresses the heart of the Christian faith and the essence of the Christian image of God. In the same verse, he also offers a kind of summary of the Christian life: "We have come to know and to believe in the love God has for us." In God Is Love, Anthony Kelly, CSSR, takes this phrase as a concise and profound expression and unpacks it for thinking Christians today. He explores seven ideas that are necessarily implied in the love that God is-the Trinitarian terms, Father, Son and Holy Spirit; the cross and resurrection as events within the paschal mystery; the church as the revelation of God's love being worked out in history; and finally, the ultimate hope for eternal life and heaven itself.
The title of this collection of essays is Thinking Faith: Moods, Methods, and Mystery, and it might need a word of explanation. The aim is to suggest something of what is involved in thinking faith, while indicating examples of my modest contribution over all these years. Given the exuberant data of faith, beliefs, doctrines and tradition, the task of the theologian is always to reflect on what is so richly given, and to communicate in the most telling fashion its meaning. There are certainly moods that colour the way we think, even though theological writing must show an intellectual concentration of some kind. That is quite compatible with a great variety of approaches, sometimes more hopeful, sometimes more sober, defensive and argumentative. There is also the question of methods. The strange thing about a particular theological method or style of thought is that it is seldom an explicit series of procedures. It is something more spontaneous and formed through the practices of many years. Quite clearly, in this collection of writings a number of methods is implied. Whatever the mood, whatever the method, the mystery remains-of God, Christ, and who we are in that light. To this degree, theology is a way of thinking within mystery, not outside it. In this respect, doing theology is humbling for us theologians when confronted with the limited span of our knowledge-and our poor capacities to express it. There always remain infinite expanses of what is not yet given us to see, so to leave theologians, inarticulate, in splendid defeat. And yet so much has been given, even in the most routine life of the Church, in its Scriptures its sacraments, and in the luminous witness of the many who have gone before us, and live now in the light.
Anthony (Tony) J Kelly CSsR wrote on many topics in his life as well as being a poet and having an interest in art. His writings cover many areas of theology: Christology, Eschatology, Pneumatology, Ecclesiology, Mariology, and touches on areas of science and faith, care for the environment, papal teaching and matters of interfaith dialogue. His years on the International Theological Commission brought him in touch with current theology and theologians. His participation at international meetings and conferences meant he had a wide range of friends and colleagues in his life to nurture, stimulate and challenge his writing as a theologian and as a teacher. Men, women, lay people, religious, priests, bishops, cardinals and pontiffs were all those with whom he engaged. These fellow travellers, along with the likes of Augustine, Aquinas, Lonergan, and Marion, to name a few, were his interlocutors and those who goaded his thinking, his testing, his probing in his work as a theologian. In all of his writing, there was a constant search, a constant desire to articulate, to rework and interpret the Catholic theological tradition and while always being faithful to that history, his aim was to put key theological terms, dogmas and doctrines in new wine skins which were to be toasted and celebrated. Tony's theology was one of hope, of learning from the past, building on it while addressing the needs of our time. There was a breadth and depth to his writing, which wove together his love of the use of words in a poetic manner to express complex theological concepts. This volume of essays is devoted to issues in Christology and examines topics such as Christ's Passion, Cross, Resurrection, Ascension and Heaven. From the Foreword by Hilary D Regan
Pope Francis' Laudato Si' is a game-changing document for the life of the Church and the ecological health of this planet. A Catholic vision is deficient if it does not include the earth and its life-forms. Loving one's neighbour must include loving the planetary neighbourhood in which all live. For its part, the 'integral ecology' on which the Pope insists must include the dimensions of mind and heart, science and art, faith and the whole spiritual life of culture. Here, the great theological themes animating the Catholic vision, play their part as ever-renewable resources: the Creator and the gift of creation,, the incarnation of the Word amongst us, the inexhaustible life of the Trinity itself, the Eucharist as communion with Christ in the here and now of earthly life, just as 'Sister Death' must be given her place for the sake of ecological and eschatological realism. Integral ecology and Catholic vision are two sides of the conversion of mind and heart necessary to promote the communion of life now, and in the world to come.
The ascension of Christ is usually taken for granted and often neglected. Indeed, it represents that forgotten dimension of faith in its reach beyond the categories, concepts, and concerns of our mundane existence, even in the church. This book is written with the conviction that there are further riches to be discovered. Christ's ascension indelibly marks the limitless horizon of Christian life. It reminds us that the mission of evangelization is unconfined, always moving beyond, upward, outward, in the vitality of the risen Christ who already occupies every dimension of time and space. Properly understood, the ascension is a fundamental aspect of the catholicity of faith and enables it to breathe more deeply in its experience of "the boundless riches of Christ" (Eph 3:9).
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