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Some poets begin very early to write great poetry. Arthur Rimbaud wrote one of his best poems at 15, Percy Shelley published his first book of poetry at 18. But Kilian McDonnell, O.S.B., did not start until he was 75, after decades of writing as a professional theologian. Now 82 he gives us Swift, Lord, You Are Not, poems of the struggle to find God - waiting for the silence of God to break. He does not write pious verse, or inspirational poetry, but of wrestling with the illusive God. His themes are mostly biblical and monastic. He closes with an essay Poet: Can You Start at Seventy-Five?" in which he describes the literary decisions he makes within the monastic context - decisions he needs...
Some poets begin very early to write great poetry. Arthur Rimbaud wrote one of his best poems at 15, Percy Shelley published his first book of poetry at 18. But Kilian McDonnell, O.S.B., did not start until he was 75, after decades of writing as a professional theologian. Now 82 he gives us Swift, Lord, You Are Not, poems of the struggle to find God - waiting for the silence of God to break. He does not write pious verse, or inspirational poetry, but of wrestling with the illusive God. His themes are mostly biblical and monastic. He closes with an essay Poet: Can You Start at Seventy-Five?" in which he describes the literary decisions he makes within the monastic context - decisions he needs...
Killian McDonnell's faith wrestling, deep compassion and sense of humor shoit from every page. --The Furrow.
Out of a lifetime of familiarity with the great biblical narratives, Kilian McDonnell draws a portrait of the biblical God charged with vitality, at once prodigal in mercy and ruthless, thunderous, and painfully silent.In God Drops and Loses Things, his third collection, the poems are by turns edgy, affectionate, gentle, deeply moving, and always compassionate.
The Bible contains vast and varied portraits of God's multifaceted mercy. In his typical style Kilian McDonnell's latest collection of poems reveals a lifetime of contemplating biblical characters and their experience of the tenacious mercy of the Sovereign God. What might the Prodigal Son have been rehearsing on his way back home to his father? Did the disciples think Jesus was "teasing" them when he asked them to feed the five thousand? Imagine Mary trying to explain her "bulging belly" to her mother. How are we to understand God's mercy in the turmoil brought about by the birth order of Esau and Jacob? Where was mercy for Jesus on the cross? "Dark Night of the Heart" explores the question...
The authors of this document supply much-needed clarification of baptism in the Holy Spirit. They also provide evidence that baptism in the Spirit belongs not to the personal experience of the few, not at all to private piety, but to the public official liturgy of the Church. Baptism in the Spirit is therefore normative. The authors, supported by letters of encouragement from two bishops, suggest ways in which the baptism in the Holy Spirit can be reappropriated by the local parish. Here are the sources of renewal, of on-going conversion, of the power of evangelization. For this reason, this document is of interest to pastors, liturgists, RCIA teams, people involved in the catechumenate, spiritual directors and those in spiritual formation.
If the Spirit is not equal to the Father and the Son, can the Trinity survive? Is the role of the Spirit in salvation as important as that of the Son? Why was the divinity of the Spirit problematic in the early Church? If the Son, Jesus Christ, is "the way the truth and the life," what role does the Spirit have in God's reaching out to touch the Church and the world? Is there any contact with, any experience of God, apart from the Spirit? In what sense is the Spirit the goal of the Christian life? The Other Hand of God addresses these theological queries. Chapters are "To Do Pneumatology is to Do Trinity," "Struggling with Ambiguity," "The Way of Doxology," "To Do Pneumatology is to Do Escha...
Up to now the teaching on the Baptism in the Holy Spirit has been based on a few scriptural texts whose interpretation was disputed. Now new evidence found in the post-Biblical authors demonstrates that what is called Baptism in the Holy Spirit was integral to Christian initiation. This means that Baptism in the Spirit does not belong to private piety but to public official liturgy and is normative.
This systematic study isolates those themes with which the early Church proclaimed and celebrated the baptism of Jesus in the Jordan.