Message Of Salvation Research Articles

Preaching to Convert: Evangelical Outreach and Performance Activism in a Secular AgeJohnFletcher. Ann Arbor: University of Michigan Press, 2013.

Preaching Convert: Evangelical Outreach and Performance Activism a Secular Age John Fletcher. Ann Arbor: University of Michigan Press, 2013.Fletcher Preaching Convert demonstrates a carefully, methodical, and extensively researched approach his examination of evangelical outreach efforts. As a historian trained to identify, categorize, and interpret evidence (11), he studies performances that aim change the (2). More than providing an intriguing new perspective on evangelicals, the author sets out on his own mission include evangelicals in the activist conversation the United States (4). He argues, qua activism should be included any conversations about the aims and methods of social change practices (4). He describes evangelicals as being nature (3), stating the simple point, Evangelicals evangelize. They seek converts (3). In doing so, they bring bear every tactic employed by activists the world over (3). Like the progressive left theater for social change, evangelicals grapple with exclusivistinclusivist tensions, proclaiming a straight-and-narrow message of salvation while, at the time, making the presentation as broadly inclusive as possible (5). They wrestle with the same problems, conundrums, and frustrations that confront activist performers relative facilitating worldview shifts people (3).Organizing his work into four sections of two chapters each, Fletcher presents key definitions and an overview of activist scholarship the first chapter. Abandoning any attempt define evangelicalism exact ways, he its movements through historical, sociological, and theological perspectives his second chapter. Chapters Three and Four address personal, kerygmatic (gospel of Christ) and meta-kerygmatic proclamation, the latter becoming more aggressive, confrontational, and persuasive. The third section (Chapters Five and Six) zooms large-scale.. .'theatrical' evangelism (9). Chapter Five explores walk-through dramas known as hell houses and judgment houses. Chapter Six examines Creation Museum, a multi-milliondo liar combination of science museum and discoveryfun-center based around a strictly young-earth creationist viewpoint (9). The final section (Chapters Seven and Eight) describes how weekend worship services have been re-imagined attract new members and concludes by looking at individual conversion ministries aimed help people with same-sex attractions (11).Preaching Convert critiques a progressive left the theater for social change that allows its inclusivity imperatives clash with the exclusivity of its value claims (4). Inclusivity calls for openness, tolerance, and plural deliberations, yet, ironically, the progressive left has excluded those who disagree with its singular notions of justice, quality, and empowerment, including evangelicals traditionally thought of as representing the oppression, bigotry, and narrow-mindedness that performance activists have work against (4). …

Post-secular salvation: Hallvard Bræin's Gatas Gynt

This article considers Hallvard Braein’s 2008 film adaptation of Peer Gynt in light of theories of the post-secular. It argues that the film presents a post-secular interpretation of the ambiguous message of salvation at the end of Ibsen’s dramatic poem. Through a combination of analysis of the film itself and examination of its production history, the article evaluates to what degree the film expresses a specifically Christian notion of salvation, and suggests that it opens for non-dogmatic interpretations of what salvation might mean, and who exactly is in need of it in the post-secular era. An examination of the who, what, when, and where of this adaptation (Hutcheon 2006) identifies how the filmmakers use Ibsen’s original text as a vehicle for a specific social message regarding the plight of people suffering from substance abuse and homelessness in contemporary Norway.

Claves para una iglesia que sabe comunicarse con el hombre de hoy

Ante la globalización, y los cambios que esta le presenta a la humanidad, es fundamental que la Iglesia repiense su método de evangelización, su manera de comunicar el mensaje de salvación y el lenguaje que usa para hablar de Dios. Es evidente que para dar respuesta a los signos de los tiempos es necesaria una renovación eclesial; por ello, el presente artículo ofrece algunas claves para que la Iglesia se pueda comunicar con el hombre de hoy. Una propuesta actual que ofrece luces sobre cómo se debe evangelizar en una humanidad cada vez más cambiante. En este sentido, se propone una Iglesia encantadora y atrayente, creativa, desafiada, cercana, formada y comunicadora; una Iglesia no dirigida por una idea de auto-conservación, sino ante todo pastoral, del pueblo, misionera y que se sabe comunicar en el lenguaje y por los medios que el mundo actual le presenta.

Religion and artificial languages at the turn of the twentieth century

What kinds of ideas and motivations drove artificial language promoters to face the skepticism, if not the mockery, of public opinion and advocate for one or another artificial language as the best solution to the communication predicament of the world? Were they purely instrumental ideas, or were they part and parcel of a distinctively religious agenda? This article contends that very much like other social and political movements of the turn of the twentieth century, such as Socialism, Nationalism, or Positivism, the longing for an international language, at least in the way it was conceived of by Ostwald and Zamenhof, also shares the basic characteristics of a secular religion: a message of meaning, a set of moral principles, and a message of salvation. More concretely, this article analyses Ostwald’s connection with the German Monist movement, and explains the role of Ido in his new religion, “Energism.” Similarly, it explores the connection between Zamenhof’s “Homaranism” and Reform Judaism, as developed by Abraham Geiger and Hermann Cohen.

Znaczenie kultury w wychowaniu chrześcijańskim

The article touches upon five issues. Its opening section expounds in detail on multifarious aspects of the notion of culture. In the following sections culture is shown as a vehicle by means of which the world and culture itself can be perfected. Moreover, the article depicts the relationship between God’s message of salvation, on the one hand, and culture, on the other. The final section explores links involving Christian education and culture.The article indicates that having been called into existence man was also called to become a creator of culture. Men and women pursue this calling through perfecting themselves and the world around. While realizing the fact that love is the essence of perfection, a Christian ought to perceive his life in terms of growth in the spirit of love towards God, people and the world.

Verlossing: van Pelagius tot Joseph Smith

Salvation: from Pelagius to Joseph Smith Every Christian church believes that she is a true church and proclaims that man can be saved and has eternal life. This dogma of salvation is usually based on the Bible as the Word of God. Mormons claim that Joseph Smith, founder and first president of the Church of Jesus Christ of Latter Day Saints, received a divine message to restore the church that Jesus had started. In studying the plan of salvation the Mormons proclaim it is quite clear that that way of salvation was not restored in their church, but that it followed a pattern of false doctrine that was revealed time and again in history. The core of their preaching of salvation is that man has the free will to choose his own salvation. Mormons are not the first to preach this message. This article will show that Pelagius oisty-kated the free will of man. In the Reformation the Anabaptists preached the same message, being a third movement next to the reformed and Roman Catholic believes. The Anabaptists became part of the churches of the Netherlands and at the Synod of Dordt the theology of the free will was rejected and answered. The dogma of the free will of man did not end at this Synod: 150 years later John Wesley preached the same message of salvation during his and Whitefield’s campaigns at the dawn of the nineteenth century in the USA. During this time Joseph Smith started to seek the true church and founded the Mormon Church. Although his theology differs quite strongly from the Methodist Church in which he grew up, the core of the way of salvation is the same: man has free will in choosing his salvation.

Religious Nationalism and Adaptation in Southeast Europe

Relating nationalism to other ideologies or cultural value systems is an enigmatic scholarly activity. The enigma lies in the kaleidoscopic nature of nationalism and the ease with which it adapts to philosophically opposed ideologies. Nationalism, for instance, often assumes ties to liberalism, even though it presupposes a strong commitment to a national community that transcends individualism. It accommodates conservatism fairly well despite nationalism's modernizing mission, and it has often been paired with communism, regardless of the latter's internationalist rhetoric. Finally, nationalism and religion often go hand in hand, despite their deep philosophical incompatibilities and asymmetries. For example, nationalist ideologies often encourage violence against outgroup members even where religious doctrines strictly prohibit physical force. Inherently local, philosophically poor, and limited in scope or outreach, nationalism lacks a belief in afterlife salvation or in creative intelligence as source of meaning behind the universe. Yet it frequently dominates identity construction, overshadowing the primacy of Christianity or Islam which are universal in their message of salvation.

Shaking the World for Jesus: Media and Conservative Evangelical Culture

In 1999, the Reverend Jerry Falwell outed Tinky-Winky, the purple character from TV's Teletubbies. Events such as this reinforced in many quarters the idea of evangelicals as reactionary, out of touch, and just plain paranoid. But reducing evangelicals to such caricatures does not help us understand their true spiritual and political agendas and the means they use to advance them. Shaking the World for Jesus gets beyond the sensationalism of the evangelical movement and considers how it has effectively targeted Americans since the 1970s. Thousands of products that promote the Christian faith are sold to millions of consumers each year through the Web, mail order catalogs, and even national chains such as Kmart and Wal-Mart. Heather Hendershot explores in this book the vast industry of film, video, magazines, and kitsch that evangelicals use to spread their message. Focusing on the center of conservative evangelical culture - the white, middle-class Americans who can afford to buy "Christian lifestyle" products - she examines the industrial history of evangelical media, the curious subtleties of the products themselves, and their success in the religious and secular marketplace. To garner a wider audience, Hendershot argues, evangelicals have had to temper their message. But in so doing, they have painted themselves into a corner. In the postwar years, evangelical media wore the message of salvation on its sleeve, but as the evangelical media industry has grown, its most popular products have become those with heavily diluted Christian messages. In the eyes of many followers, the evangelicals who purvey such products are considered sellouts - hucksters more interested in making money than spreading the word of God.

Understanding Scholastic Thought with Foucault by Philipp W. Rosemann (review)

1?6ARTHURIANA device? Or, as is suggested, a negative way ofresponding to conditions in the world (the 'uninventive' mind)? Can we not give the author ofthis play more credit than this? This play, shot through as it is relentlessly with details ofsocial and economic relations, offers much more to the audience than an allegory that leads to a mind that can readily grasp 'divine nature in created reality' (151). Ifthis was all the Master had in mind then what is the audience supposed to think about the state ofworld affairs at play's opening, not to mention in Yorkshire? Purdon's analysis of the plays is here at cross-purposes with his claim that he wants the Wakefield Master to take his place alongside Chaucer and as a precursor to early modern English public theater. To do this, and I think it worth doing, he would need to attend more closely and sensitively to the Masters dramatic art as one not of 'conservative' purpose as a therapeutic experience of learning what amounts to proper Christian behaviour, but rather that spiritual iniquity and social inequality are inextricably linked in human being in the world. What theWakefield Master offers in his drama is an appeal to his audience's experience ofthe world and its many injustices and demands upon them for faith, perseverance, skill and character (in the Greek sense of ethos) through the promise of Christ's message of salvation through brotherly love and the rejection ofmodes ofbeing that ignore or attack this. BRAD GREENBURG Northeastern Illinois University Philipp w. rosemann, Understanding Scholastic Thought with Foucault. The New Middle Ages. New York: St. Martin's Press, 1999. Pp. xiv, 256. isbn: 0-312-21713-7. $65. A recent and widely recognized trend which has come to be named the 'New Medievalism' combines sophisticated awareness of methodological theory with meticulous attention to historical detail in examining selected aspects of medieval culture, society, and institutions. Rosemann applies the post-structuralist theory of history developed by Michel Foucault to a survey ofscholastic intellectual history as an attempt to show how significant new insights are to be gained from the application ofa postmodern approach in the study ofmedieval intellectual history. He prefaces his work with a definition ofthe New Medievalism and a survey of its roots in the work of M.-D. Chenu and Fernand Van Steenburgen, then makes a brief review of some of the scholarly work in which a new approach to medieval studies can be observed. Examples include Alain de Liberas Penser au Moyen Age, new trends in the study ofJohn Scottus Eriugena, and the series Studia Artistarum founded by Olga Weijers and Louis Holtz. Rosemann notes the decline of Neoscholasticism and a general waning of interest in medieval sources after the Second Vatican Council, but urges a re-appropriation ofscholastic thought through recognition ofits affinities to the theoretical bases ofpostmodern thought. The book is divided into a series ofsix 'Studies' beginningwith a basic introduction to Foucault's philosophy of history, and its foundations in Nietsche's Die Geburt der Tragödieausdem Geiste derMusik. Special attention is given to Foucault's concept REVIEWS107 of the 'historical a prions' which are, in Rosemann's words, 'the set of cultural (economic, social, political, philosophical) presuppositions' (p. 37) that govern any given culture's experience ofits realities. Foucault's 'archaeological analysis,' therefore, can be applied to establishing the historical a priori ofthe middle ages, and then to analysing its intellectual practices, or the activities that Foucault defined as the culture's 'rules of formation.' In the second study, Rosemann compares the great medievalists De Wulf, Grabmann, and R. W. Southern on the doctrinal tradition ofthe Middle Ages, before applying a Foucauldian analysis to the tensions between Greek and Christian thought which characterized the patristic and medieval periods. Turning in the third study to the intellectual practices ofthe Middle Ages, Rosemann juxtaposes the techniques and technology of medieval writing with high Gothic architecture, the institutional structures of the universities, and the reading techniques ofscholasticism, thereby bringing to light the surprising interconnections that make up a new and distinctive set ofhigh medieval cultural a priori. Six black and white plate illustrations are included to support his presentation...

Penance and Redemption: The Role of the Roman Liturgy in Luca Signorelli's Frescoes at Orvieto

Luca Signorelli's frescoes in the Cappella Nuova of the Orvieto Cathedral (1499-1504) have long been noted for style, the monumental figure, and the unusual subject matter: a unique combination of the Last Judgment, events from the Apocalypse, and scenes from Dante and classical literature. Though scholars have written much about the chapel, no one has satisfactorily explained that this seemingly disparate combination of scenes forms a logical, unified program, designed for an audience accustomed to seeing paintings as visual sermons. This article explores the Roman liturgical texts for the Feast of All Saints and Advent as the unifying factor, and reveals an underlying message of salvation through penance.

Oud en Nieuw Verbond: contingentie en coherentie in de verbondsgeschiedenis

In this article the relationship between the different covenants in the Old and New Testament is discussed. This relationship is described as an inter­-relationship between the different phases of the history of the covenant, applying contingency and coherence (see Beker, 1980) as terms which adequately describe the historical nature of the covenant. The conclusion arrived at is that the one and same covenant of grace throughout its whole history is characterized by contingency and coherence, which prevents one from contrasting the Old and New Covenant as is usually done in the tradition of Reformed theology. Each phase of the history of the covenant has its own characteristics which are historically determined, but which at the same time transmit an eternal message of salvation.

A God's Own Tale: The Book of Transformations of Wenchang, the Divine Lord of Zitong (review)

Reviews 189 Terry F. Kleeman. A God's Own Tale: TheBook ofTransformations of Wenchang, the Divine Lord ofZitong. Suny Series in Chinese Philosophy and Culture. Albany: State University ofNew York Press, 1994. xvi, 335 pp. Hardcover, isbn 0-7914-2001-9. Paperback $19.95, isbn 0-7914-2002-7. This is an outstanding pioneering work in several respects. From fhe standpoint ofhistory ofreligions, it presents an interesting example ofmulti-cult interactions and eventual absorptions ofseveral cult objects into one major cult figure. From the standpoint ofhistory and literature, it shows the intimate links between secular and sacred history, and between secular and sacred literature. The Introduction includes a discussion of the "Early History of the Cult" of the god Wenchang, Divine Lord ofZitong (two titles ofthe same deity) (pp. 127 ); next it discusses the Book ofTransformations, an autobiography created by spirit-writing, inspired by the god himself, in 1181 (pp. 28-66); and then it follows a short report on the "Cult in Late Imperial China" (pp. 68-83). The bulk ofthe book is the translation ofthe seventy-three chapters (pp. 85292 ); each chapter consists ofeight poetic stanzas, followed by interpretations that also were provided by the deity through spirit-writing, followed by the author's commentary. The god's interpretations make the otherwise mysterious stanzas intelligible , but the author's commentaries place them in a meaningful context: fhey are very interesting in the sense that the events of the god's life are placed within their historical framework and are interpreted with historical and religious background information. This is a rich source ofknowledge, widening our understanding not only ofthree principal teachings in China (Confucianism, Taoism, and Buddhism) but also of China's popular religious tradition, and their mutual interactions. The cult of the god later known as Wenchang started in the fourth century ce. in a small town in Sichuan called Zitong (Zi for catalpa trees, tongfor the local Tong river). It was over seven hundred years later that the god "wrote" his autobiography . During this interval the cult went through several transformations. The first phase, starting in Zitong, was the local cult worship of a thunder god, believed to reside in nearby Sevenfold Mountain and who was also (but this is not clearly explained) seen as a giant snake, a viper, living in the mountain caves. In the second phase, the god becomes human; he is named Chang Ezi and appears to a future local king. His taking on a human form and the attribution of© 1997 by University me zhang familynamewouldbecome quite significantin thelater development of the cult. A third phase can be seen in the honors and titles given the god by Tang emperors during their flight to Sichuan. Two emperors received revelations from the god. During the Song period, the god was officially honored for repress- 190 China Review International: Vol. 4, No. 1, Spring 1997 ing a local rebellion. The cult grew because the god was believed to know how to communicate widi people and to respond to their questions. "These two trends . . . culminate in the late twelfth century in a series ofrevelations from the god" (p. 7). This is the fourth stage, when the god reveals his own life story through spiritwriting . This, ofcourse, made the cult even more popular among literati and commoners alike. Subsequendy, spirit-writing became the cult's primary means ofrevelation (p. 16). The author then discusses spirit-writing (fuluan) in some detail (pp. 8-27). The origin of the practice is not known; the Maoshan revelations are sometimes considered to be products oífuluan, but the evidence is inconclusive. The earliest reliable references date from the tenth century, and by the twelfth centuryfuluan activity was already quite widespread. The medium who produced the Book of Transformations, Liu Ansheng, received several revelations between 1168 and 1181, but the Book ofTransformationsbecame the most influential of these, perhaps because its target audience included not only common people but scholar-officials and would-be scholar-officials. Its purpose was twofold: "to portray the god of Zitong as a celestial Daoist deity within the unitary pantheon ofthe Chinese religious world, and to disseminate his message of salvation through moral renewal to a troubled...

Roger Williams' Dream for America.

Roger Williams'Dream for America deals with Roger Williams, the founder of Rhode Island. Thoroughly researched, the book examines his obsession to build the Zion that the ancient prophets predicted would flourish in the latterdays. But preventing God from establishing the Holy City, Williams contended, was religious intolerance. The hope of the world was America where the seeds of freedom would be sown, nourished, and disseminated worldwide. Then God would send messengers from heaven who would call living apostles to send missionaries worldwide with their message of salvation. This book explores America's amazing response to Williams' dream that America would be the beacon of freedom and God's center of operations for the redemption of Zion.

Enkele grondbeskouings van Johanna Brandt se denke

Some basic concepts of Johanna Brandt’s thinking Johanna Brandt was the wife of a well-known Transvaal minister of the Nederduitsch Hervormde Kerk during the first half of the twentieth century. During 1916 she had a number of visionary experiences which influenced the rest of her life. She was visited by a ‘celestial messenger’ and finally by the ‘Son o f G o d ’ himself who anointed her with the gift of prophecy and called upon her to devote her life to proclaming the message of salvation and hope to South Africa and the world. She entertained some highly unorthodox theological ideas: She reformulated the Trinity as God the Father, God the Son (Christ) and the Holy Spirit (God the Mother). Apart from God transcendent (explained in pantheistic and naturalistic terms) she also spoke of God immanent, that is in man. Her (mystic) message of salvation was: Man must seek heaven within himself.

The Lower East Side: A Rebirth of World Vision

The air on that mid-September night was filled with a heavy and sullen wetness. Light rain had been falling intermittently for hours. But nothing would deter the young and somewhat past-young writers of the Harlem Writers Guild from assembling at their weekly meeting, at whomever's house was being offered for the evening. This time it was my small Lower East Side apartment. It was a sacred although by no means always solemn occasion. It was a time for reading aloud our works-in-progress to one another. We would submit ourselves to the searing judgment of our peers, merciless in our demand for truth, but supportive of every sign of talent. And of that there was an exciting abundance. I shall never forget those somber and moving hours when a quiet voice would eloquently capture the agony of the Black experience in America, or the frequent moments of hilarity as someone caught our oppression's comic side. But we were serious even in our laughter, for we were all about the quest for truth, for justice, and for a world open to love. I had moved to the Lower East Side in the late 1950s attracted, like other Black artists and intellectuals, by the cheap rent of a community in transition from a Jewish ghetto to a largely Puerto Rican community which the landlords were in a hurry to turn into a slum. But isolated though we were, we had managed to create a kind of Harlem Renaissance downtown, reverberating to the rising struggles of the Civil Rights and Black Liberation Movements around the country. My five-floor walk-up building was located in one of the shabbier blocks in the neighborhood--a mixture of poor Jewish holdovers, unable to flee to the suburbs, and the impoverished, newly-arrived Puerto Ricans. It was the site of a titanic struggle for the souls of the immigrants waged between the storefront Pentecostal church, its loudspeakers blaring its message of salvation until late at night, and the quiet and efficient drug dealers offering soothing prescriptions for the hopeless. Though far from a palace, my building was nevertheless off limits to people of color. But some progressive white friends had through a subterfuge obtained a lease for me, and I was safely ensconced in my small apartment before the landlord realized his mistake, something to which the tenant directly below me could never resign herself, throwing open her window from time to time in the middle of the night and screaming her protests to the streets below, Nigger whore! Ultimately, she and more than half the other tenants in the building would unsuccessfully attempt to have my husband and I evicted on trumpedup charges that my writers' meetings were actually wild orgies. While I tried to ignore this half-mad woman of a half-mad society, her presence as I launched the writing of my novel This Child's Gonna Live contributed a special tension to the normal tensions of trying to write while exhausted after coming home from a full-time job, and dealing, at the same time, with a new marriage. I was not alone among the writers of our workshop in enduring the injuries of racism. And it was a frequent topic of our conversation--not just the crude bigotries, but particularly the paternalistic racism of liberal whites who prided themselves on what they thought to be their cosmopolitan and enlightened views. Before and after our readings the Guild members would eagerly exchange information about the Southern sit-ins, the freedom riders, exchange endless stories about the boundless degradation associated with maintaining the magnolia-scented plantation life and its lying memories. Practically all of us had come from the South, and we would return home every now and then to hear the firsthand reports of our kinfolk, hear their stories of howling mobs, of State troopers unleashing their dogs, conveying a greater immediacy to us than the nightly TV footage. The gaze of our Harlem Writers Guild was focused not only on the South. …

Die onkunde van die Jode en hulle verwerping van die evangelie

The ignorance of the Jews and their rejection of salvation The aim of this paper is to answer the question on just how much the Jews could rely on their ignorance in rejecting Jesus Christ and his message of salvation. This could not be answered without viewing Luke's attitude towards the Jews. The paper argues further that the predestination of God played a significant role. In the end the whole question is concerned with the conversion of the Jews after their 'previous state of ignorance'.

KONTINUITEIT EN DISKONTINUITEIT

SUMMARY A catechism describes how the believer of the present day can live out his faith: catechesis is a manner of proclaiming, and a catechism is a proclaiming, and therefore a pastoral book, whose first intent is not to give theology. The characteristic of the New Catechism is the effort, not to replace old formulas with new, but to probe, with words, the possibility of saying what the mystery of God and man can mean, here and now. This occurs with eyes open for the relativeness which this implies. The New Catechism makes its proclaiming from out an altered representation of man and world, and with much feeling for the continuity between human and divine, between history and salvation history, between human existence and the message of salvation. We have posed some questions about this continuity, which come to this: the tension between continuity and discontinuity is in fact implicitly present in the New Catechism, but is too little explicitly affirmed. Thus, for example, in the relationship between t...

Fatima: The Rosary and the Heart of Mary

THE THOMIST A SPECULATIVE QUARTERLY REVIEW OF THEOLOGY AND PHILOSOPHY EDITORs: THE DoMINICAN FATHERS OF THE PRoviNCE oF ST. JosEPH Publishers: The Thomist Press, Washington 17, D. C. VoL. XIII OCTOBER, 1950 No.4 FATIMA: THE ROSARY AND THE HEART OF MARY FATIMA is a name of light and hope for all those souls who are striving for the kingdom of God. The Basilica of Our Lady of the Rosary, with its tall, white tower rising up over the hill, is as a lighthouse in this turbulent hour of the world. The hours of history sometimes can be very long. This present hour, so tremendous, is still the same which thirty years ago obliged Our Lady, Mother of God and men, miraculously to appear in order to give us a message of salvation. The evils of humanity not only persist but are increased. But she also, invisibly present, persists in her eagerness to help us. Her saving watch-words still retain their full vigor and are awaiting fulfillment. We ourselves wish to help make known and accomplished those things most insistently recommended by her, that. is, the practice of the Rosary and the devotion to her Immaculate Heart. This is the second time that we have attempted this, 453 454 MARCELIANO LLAMERAS for as early as July, 1944, we presented a study concerning the value and relationships of the two devotions in the HispanoPortuguese Assembly, celebrated in Fatima by the Spanish Mariological Society.* In the same place where our heavenly advocate appeared as Our Lady of the Rosary and besought veneration and reparation for her maternal Heart, we attempted to explain, in the light of sacred science, the causes of her requests. Why, we asked, are these devotions petitioned? What titles of excellence, or of efficacy, make them so commendable ? Why is it Our Lady of the Rosary who beseeches devotion to her Heart? Is it perhaps because they constitute one and the same devotion, since it would be unfitting to separate them, or is there a great advantage in uniting them? What natural connection exists between them? Today, we again respond not only on account of the occasion of Our Lady's message, but also because the message itself is conformed to a value and to a permanent connection between the Rosary and her Heart, which merit a more attentive study. The Rosary is a means of perennial efficacy for transfusing into our souls the evangelical spirit. For it is not only consubstantial with the Gospel, but it is a gospel in action: a popular evangelical program of faith, morals, and Christian piety. It is, at the same time, a constant revelation of the Heart of Christ and of the Heart of His divine Mother. For the Rosary unceasingly proposes for the loving commemoration of souls the great accomplishments of Their love, which are the mysteries of the redemption. Without a doubt this is the divine reason for Fatima, for Our Lady knows very well the theology of her Rosary and of her Heart. Thus, by way of serving her maternal intentions, we wish to reflect upon her the little that our limitations will permit. To this end we shall recall first the history of the Rosarian and Cordimarian revelations of Fatima. Then we shall consider the value or efficacy of both devotions and their mutual * This study was published in Estudios Marianos, IV, Madrid, 1945, pp. 341-410, under the title: " La Devocion a! Immaculado Corazon de Maria y el Santisimo Rosario." It has been especially adapted by the author for publication in English. FATIMA: THE ROSARY AND THE HEART OF MARY 455 connection or dependence, with the consequences which derive from all this. I. THE RosARY AND THE HEART oF MARY IN THE APPARITIONS OF FATIMA We shall begin our study by recalling the Rosarian-Cordimarian message of Fatima which was delivered during the apparitions and was contained in the recommendations of the heavenly visitor and in the conduct and testimony of the children. The message itself, as understood by its best interpreters , will be the final proof of our doctrine concerning the compenetration of the two devotions. Being desirous of historical authenticity we shall limit ourselves...

The Message of Salvation

The Message of Salvation

Evangelism in the Light of Psychiatry

Observations of the mentally ill indicate that conflict and disturbance are not in themselves evils, but may be attempts at a needed reorganization of the personality. It is ever the task of the church to disturb the consciences of men in regard to the quality of the life they are living in order that they may turn before it is too late and be made whole. Liberal Christianity, in its emphasis upon programs of social reform and religious education, must not forget the soul that is sick. In pathological conditions we see merely in exaggerated form processes or tendencies present in all of us. Such conditions therefore offer us an approach to the understanding of the normal. A true understanding of the mentally ill should give to theology a new authority and to the church a new message of salvation.