[Increased international trade characterizes economic globalization. Three views of such trade can be found in Catholic political economy. (1) From the 1930s to the mid-1960s: a strong defense of free trade. (2) From the mid-1960s to the mid-1970s: suspicion of free trade as exploiting poorer nations. (3) From the 1990s to the present: free trade
[Social scientific research, here only briefly summarized, discriminates between nuptial cohabitors, who have already made the commitment to marry, and non-nuptial cohabitors, who have not made that commitment. It further shows that for nuptial cohabitors their cohabitation is the first step in their becoming married, that their characteristics are more like the characteristics of married
[The author argues that Latino/a popular Catholicism in the United States embodies important aspects of a non-modern Catholic worldview that have been obscured, or even lost in modern, rationalist forms of Catholicism. Specifically, U.S. Latino/a popular religious practices reflect an understanding of symbol that is heir to the intrinsically symbolic cosmology of medieval and baroque
[The author uses the pastoral circle or “see-judge-act” practical theological method to review the status of Hispanic/Latino ministry. He takes note of new research findings, while stressing the importance of an integrating framework for shaping the Catholic Church’s response to the multiple challenges presented by the Latino/a presence. Paul VI’s Evangelii nuntiandi provides the needed
[The Latino/a community in the U.S. is the youngest in the nation. Ministry to this youthful community demands that attention be paid to the acculturation process taking place among Latinos/as and its effect on their religious worldview. While it is true that Latinos/as, especially the youth, are accomodating in many ways to the values of
[The author explores the wealth and complexity that mestiza consciousness and spirituality contribute to the theological enterprise. The mestiza consciousness is grounded in community and promoted through ritual. A sense of justice is passed on through this communal spirituality that acknowledges the diversity of creation and its constant process of becoming. Latina culture, religion, and
[Hispanas/Latinas have turned marginalization into a creative space of struggle. Standing strong in our present day reality, we reach back, gathering wisdom and strength from the struggles of past generations in order to attain a liberative future. Our utopian vision is a critical, liberative, and reflective-action process centered in our daily lived experience that seeks
[The author examines the importance of the ancient arts of retablos, ex-votos, and milagros. She suggests how border crossings from Latin America to the United States may be producing new sources and expressions of spirituality and art for Latinos/as living in the United States. This spirituality is deeply rooted in ancient Meso-america and in the
[In this initial segment of this year’s “Notes on Moral Theology,” the author provides a survey of the literature centering on fundamental moral theology published over the last three years or so. He focuses in part one on a variety of Festschriften honoring major ethicists; in part two he addresses writings on God, sin, virtue,
[Both the Bush administration’s national security strategy and the war with Iraq have provoked wide-ranging reaction and comment. Questions of how to assess the Bush doctrine and/or the Iraqi conflict provoke a reconsideration of the just war tradition. New grounds for just cause are being proposed as well as developments in other areas of just
