1 H. Küng, On Being a Christian (Garden City, N.Y.: Doubleday, 1976), p. 159.

2 N. Perrin, The Kingdom of God in the Teaching of Jesus (Philadelphia: Westminster Press, 1963), pp. 185–206.

3 Jesus (New York: Herder & Herder, 1969), p. 90.

4 Lk. 7:36–48, The Jerusalem Bible (Garden City, N.Y.: Doubleday, 1966). All scriptural citations will be from this edition.

5 See, for instance, R. Bultmann, The History of the Synoptic Tradition (Oxford: Basil Blackwell, 1968), pp. 209–44.

6 Acts 7:51.

7 Ga. 1:14.

8 Ph. 3:8–9.

9 Ga. 2:16, 21; 5:1.

10 Acts 15:11.

11 Romans 15:19.

12 1 Thess. 1:9–10.

13 A. Harnack, The Mission and Expansion of Christianity in the First Three Centuries (New York: Harper Torchbook Edition, 1961), pp. 147–98.

14 1 Co. 12:28.

15 2 Co. 10:13–16, 13:10; 1 Co. 11:34; 2 Th. 3:4.

16 1 Co. 14:37; Ep. 2:20.

17 H. von Campenhausen, Ecclesiastical Authority and Spiritual Power (Stanford, Calif.: Stanford University Press, 1969), p. 53.

18 C. F. D. Moule, The Birth of the New Testament (New York: Harper & Row, 1962), pp. 191–94.

19 Adversus Haereses, III, 3, 3. Translation found in Documents in Early Christian Thought, ed. M. Wiles and M. Santer (New York: Cambridge University Press, 1975), p. 130

20 Hippolytus, Church Order, 31, 11:21, ed. F. X. Funk (trans. Cambridge Ancient History, XII, II [New York: Cambridge University Press, 1956], pp. 524–25).

21 Octavius, c. 32.

22 2 Co. 6:16.

23 R. Markus, Christianity in the Roman World (New York: Charles Scribner’s Sons, 1974), p. 103.

24 The Fathers of the Church. St. Cyprian: Letters (Washington, D.C.: Catholic University Press, 1964); Ancient Christian Writers. St. Cyprian: The Lapsed (Westminster, Md.: Newman Press, 1957).

25 Arius, Epistle to Alexander, 2, 4 (Opitz 3:12–13).

26 J. Pelikan, The Emergence of the Catholic Tradition (Chicago: University of Chicago Press, 1971), pp. 192–93.

27 R. Markus, p. 31.

28 J. Noonan, Contraception (New York: New American Library [Mentor Book], 1967), p. 186.

29 Codex Theodosianus, XVI, 1, 2.

30 W. Frend, The Early Church (New York: J. B. Lippincott, 1966), p. 138.

31 J. N. D. Kelly, Jerome (New York: Harper & Row, 1975), p. 20.

32 Kelly, Jerome, Letter 22, 7, trans. Kelly, p. 52.

33 Ibid., p. 50.

34 Preface to Samuel; to Isaiah; to Psalms (Vulgate) (PL 28, 558; 772; 1125f.), trans. in Kelly, p. 168.

35 The Satirical Letters of St. Jerome. Trans. Paul Carroll (Chicago: Henry Regnery Company, 1956), p. 108.

36 The Satirical Letters of St. Jerome, p. 197.

37 Commentary on Ezekiel, I, Prologue (CCL 75:3–4). Trans. S. Katz, The Decline of Rome and the Rise of Medieval Europe (Ithaca, N.Y.: Cornell University Press, 1955), p. 92.

38 Rom. 13:13–14.

39 The Church and the Papacy (London: S.P.C.K. [Society for Promoting Christian Knowledge], 1944), pp. 205–6.

40 Ibid., p. 282.

41 Mansi, VI, 1048, quoted in R. V. Sellers, The Council of Chalcedon (London: S.P.C.K., 1961), p. 112.

42 Sellers, Council of Chalcedon, p. 211.

43 Cambridge Medieval History (New York: Macmillan, 1936), vol. 1, pp. 510–11.

44 F. Dvornik, The Idea of Apostolicity in Byzantium and the Legend of the Apostle Andrew (Cambridge, Mass.: Harvard University Press, 1958), p. 93.

45 J. Wand, A History of the Early Church, 4th ed. (London: Methuen, 1963), p. 263.

46 The Making of Europe (London: Macmillan, 1932), p. 215.

47 Einhard, The Life of Charlemagne (Ann Arbor: University of Michigan Press, 1960), pp. 56–57.

48 Description in Christopher Dawson, The Making of Europe (London: Macmillan, 1932), p. 203.

49 Dawson, Making of Europe, pp. 266–67.

50 Readings in Church History, ed. C. Barry, O.S.B. (Westminster, Md.: Newman Press, 1960), I, pp. 244–45.

51 R. W. Southern, trans. and ed., Western Society and the Church in the Middle Ages (Hammondsworth, England: Penguin Books, 1970), p. 102.

52 Ibid., p. 105.

53 The Cambridge Medieval History, vol. 6 (New York: Cambridge University Press, 1936), p. 643.

54 Francis Dvornik, The Eastern Schism (Oxford: Oxford University Press, 1955), p. 48.

55 Quoted in M. Deansley, A History of the Medieval Church (London: Methuen, 1954), p. 194.

56 Histoire de l’Église, ed. A. Fliche and V. Martin (Paris: Bloud & Gay, 1959), p. 161.

57 Richard Tawney, Religion and the Rise of Capitalism (London: John Murray, 1926), p. 61.

58 Francis Oakley, The Medieval Experience (New York: Charles Scribner’s Sons, 1974), p. 71.

59 David Knowles, The Evolution of Medieval Thought (New York: Random House, 1964), p. 295.

60 Ibid.

61 E. Kantorowicz, Frederick the Second (New York: Frederick Ungar, 1957), p. 498.

62 Ibid., p. 599.

63 Filastre’s Diary, ed. L. Loomis (New York: Columbia University Press, 1961), p. 229.

64 Pius II: Opera omnia (Basel, 1571), p. 656, quoted in M. P. Gilmore, The World of Humanism, 1453–1517 (New York: Harper & Row, 1952), p. 1.

65 J. Lortz, The Reformation in Germany (New York: Herder & Herder, 1968), p. 87.

66 Ibid., p. 95.

67 H. Jedin, A History of the Council of Trent, vol. 1 (London: Thomas Nelson & Sons, 1957), pp. 150–51.

68 Ibid., p. 165.

69 J. Lortz, The Reformation in Germany (New York: Herder & Herder, 1968), p. 20.

70 Quoted in G. Rupp, The Righteousness of God (London: Hodder & Stoughton, 1953), p. 104.

71 H. McSorley, Luther: Right or Wrong? (New York: Newman Press, 1969).

72 S. Pfürtner, Luther and Aquinas on Salvation (New York: Sheed & Ward, 1964).

73 Rupp, Righteousness of God, p. 198, quoting Luther’s Works.

74 Ibid., pp. 221, 390.

75 Ibid., p. 225.

76 Lortz, Reformation in Germany, pp. 110–41.

77 Luther’s Works, eds. H. Lehmann and H. Grimm, vol. 31 (Philadelphia: Muhlenberg Press, 1957), pp. 206, 247.

78 J. Todd, Martin Luther (Glen Rock, N.J.: Paulist Press, 1964), p. 147.

79 Documents Illustrative of the Continental Reformation, ed. B. J. Kidd (Oxford: Oxford University Press, 1967), p. 85.

80 John T. McNeill, The History and Character of Calvinism (New York: Oxford University Press, 1967), p. 117.

81 Ibid, p. 138.

82 Ibid., p. 93.

83 F. Wendel, Calvin. The Origins and Development of His Religious Thought (New York: Harper & Row, 1963), p. 133.

84 Kilian McDonnell, O.S.B., John Calvin, the Church and the Eucharist (Princeton, N.J.: Princeton University Press, 1967), p. 163.

85 John Calvin, Institutes of the Christian Religion (Grand Rapids, Mich.: Wm. B. Eerdmans, 1957), III, 2, 7.

86 Ibid., IV, 7, 39.

87 Ibid., pp. 218–19.

88 H. Jedin, A History of the Council of Trent (London: Thomas Nelson & Sons, 1957), p. 178.

89 J. Lortz, The Reformation in Germany (New York: Herder & Herder, 1968), II, p. 169.

90 Quoted in Science and Religion, ed. Ian Barbour (New York: Harper & Row, 1968), p. 31.

91 Quoted in J. Livingston, Modern Christian Thought (New York: Macmillan, 1971), p. 8.

92 The Enlightenment, ed. F. Manuel (Englewood Cliffs, N.J.: Prentice-Hall, 1965), p. 14.

93 Quoted in P. Gay, The Enlightenment (New York: Alfred A. Knopf, 1967), p. 394.

94 J. McManners, The French Revolution and the Church (London: S.P.C.K., 1969), p. 143.

95 Quoted in F. Artz, Reaction and Revolution (New York: Harper & Row, 1963), p. 59.

96 Ibid., p. 126.

97 Quoted in A. Vidler, Prophecy and Papacy (New York: Charles Scribner’s Sons, 1954), p. 194.

98 Ibid.

99 L. Le Guillou, Les Discussions critiques. Journal de la crise mennaisienne (Paris: A. Colin, 1967), fragment 3. Cited by M. J. Le Guillou in Concilium 7, no. 3 (September 1967), p. 59.

100 A Generation of Materialism (New York: Harper & Row, 1963), p. 48.

101 N. Blakiston, The Roman Question (London: Chapman & Hall, 1962), p. 248.

102 Essays on Church and State (London: Hollis & Carter, 1952), p. 84.

103 R. Aubert, Le Pontificat de Pie IX (Paris: Bloud & Gay, 1963), p. 261.

104 R. Aubert, Le Pontificat de Pie IX (Paris: Bloud & Gay, 1963), p. 316. I am much indebted to Professor Aubert for the material in this chapter.

105 Ibid., p. 345.

106 Ibid., p. 356.

107 R. Binkley, Realism and Nationalism (New York: Harper & Row, 1963), pp. 60–61.

108 The Great Encyclical Letters of Pope Leo XIII (New York: Benzinger Bros., 1903), p. 135.

109 Quoted in W. L. Langer, Political and Social Upheaval 1832–1852 (New York: Harper & Row, 1969), p. 181.

110 Ibid., p. 185.

111 V. McClelland, Cardinal Manning (London: Oxford University Press, 1962), p. 147.

112 A. Vidler, Social Catholicism (London: S.P.C.K., 1964), p. 146.

113 M. Fogarty, Christian Democracy in Western Europe 1820–1953 (London: Routledge & Kegan Paul, 1957), p. 191.

114 Alfred Loisy, My Duel with the Vatican (New York: E. P. Dutton, 1924), pp. 148–49.

115 W. J. Wernz, “Loisy’s ‘Modernist’ Writings,” Downside Review (January 1974), p. 32.

116 A. Vidler, A Variety of Catholic Modernists (Cambridge, England: Cambridge University Press, 1970), p. 85.

117 L. Barmann, Baron Friedrich von Hügel and the Modernist Crisis in England (Cambridge, England: Cambridge University Press, 1972), p. 148.

118 Ibid., p. 132.

119 David O’Brien, American Catholics and Social Reform (New York: Oxford University Press, 1968), p. 119.

120 C. Falconi, The Popes of the Twentieth Century (Boston: Little, Brown, 1967), p. 117.

121 Ibid., p. 230.

122 A. Rhodes, The Vatican in the Age of the Dictators (London: Hodder & Stoughton, 1973), p. 205.

123 J. Ratzinger, Theological Highlights of Vatican II (Paramus, N.J.: Paulist/Newman Press, 1966), p. 99.

124 Future Shock (New York: Random House, Inc., 1971), p. 35.

125 National Catholic Reporter, September 3, 1969, p. 8.

126 The New York Times (April 6, 1970), p. 3.

127 Richard McCormick, “Notes on Moral Theology,” Theological Studies 38 (March 1977), pp. 112–13.

128 Ibid., p. 110.

129 Ibid., pp. 109–10.

130 The Crisis in Religious Language, eds. Johan Baptist Metz and Jean-Pierre Jossua (New York: Concilium, 1973), p. 33.

131 Hans Küng, Infallible? An Inquiry (Garden City, N.Y.: Doubleday, 1970).

132 “Declaration in Defense of the Catholic Doctrine” (Washington, D.C.: U.S. Catholic Welfare Conference, 1973), p. 7.

133 1976 Catholic Almanac (Huntington, Ind.: Our Sunday Visitor, 1975), pp. 337–41.

134 The Documents of Vatican II (New York: America Press, 1966), p. 86.

135 Origins (Washington, D.C.: National Catholic Documentary Service, December 26, 1974), pp. 417–21.

136 J. Fitzmeyer, S.J. “The Virginal Conception of Jesus in the New Testament,” Theological Stud ies37 (June 1976), pp. 253–89.

137 Ibid.

138 Revue des Sciences philosophiques et théologiques 60 (1976), pp. 451–500.

139 Sydney E. Ahlstrom, A Religious History of the American People, vol. 2 (New Haven: Yale University Press, 1974), p. 600.

140 Catholic Identity After Vatican II (Chicago: Loyola University Press, 1985), p. 19.

141 Ibid., p. 19.

142 Dr. William McCready in Eugene Kennedy, Tomorrow’s Catholics, Yesterday’s Church (New York: Harper & Row, 1988), p. 41.

143 The New York Times, September 10, 1987, p. 10.

144 George Gallup, Jr., and Jim Castelli, The American Catholic People (Garden City, N.Y.: Doubleday, 1987), p. 43.

145 Ibid., pp. 162–64.

146 “The Future of Ministry,” America, March 28, 1981, p. 244.

147 The Tablet, November 12, 1988, p. 1301.

148 Tomorrow’s Catholics, Yesterday’s Church, p. 47.

149 New York: Herder & Herder, 1968.

150 George Gallup, Jr., and Jim Castelli, The American Catholic People (Garden City, N.Y.: Doubleday, 1987), pp. 50, 101, 182.

151 The phrase is from Monsignor Pietro Parente, a definitor of the Holy Office and one of their persecutors who later acknowledged his mistake. Cf. Louis Janssens in Louvain Studies 14 (1989), pp. 209–10.

152 See fuller description in chapter 29, “The Modernist Debacle.”

153 Richard McCormick, “L’Affaire Curran,” America, April 5, 1986, p. 266.

154 “Dissent in the Church,” Origins 16 (July 31, 1986), no. 9, pp. 175–84.

155 “Authority in the Documents of Vatican I and Vatican II,” Journal of Ecumenical Studies 19 (Spring 1982), pp. 119–45.

156 Gaudium et Spes, 44.

157 Ibid., 62, 92.

158 Meeting at Seton Hall University, Orange, N.J., in June 1989.

159 Richard McCormick, “Moral Theology 1940–1989,” Theological Studies 50 (March 1989), p. 8.

160 Ibid., p. 16.

161 The New York Times, November 17, 1988.

162 George Vandervelde, “BEM and the ‘Hierarchy of Truths’; A Vatican Contribution to the Reception Process,” Journal of Ecumenical Studies 25 (Winter 1988), no. 1, p. 82.

163 Unity of the Churches: An Actual Possibility (Philadelphia: Fortress Press, 1985).

164 “Paths to Doctrinal Agreement: Ten Theses,” Theological Studies 47 (1986), pp. 32–47.

165 See page 455.

166 “Vatican Disciplining an Ecumenical Stumbling Block,” National Catholic Reporter 23 (May 1, 1987), pp. 15–16.

167 Oscar Cullmann, Unity Through Diversity (Philadelphia: Fortress Press, 1988).

168 “Paths to Doctrinal Agreement,” Theological Studies 47 (1986), p. 47.

169 Alfred Hennelly, Theologies in Conflict (Maryknoll, N.Y.: Orbis Books, 1979), pp. 26–29.

170 Ibid., p. 32.

171 “Liberation Theology,” Theology Digest, Spring 1988, p. 34.

172 Quoted in Harvey Cox, The Silencing of Leonardo Bo f (Oak Park, Ill.: Meyer-Stone Books, 1988), p. 54.

173 Ibid., p. 105.

174 Philip Berryman, The Religious Roots of Rebellion (Maryknoll, N.Y.: Orbis Books, 1981), p. 112.

175 Ibid., p. 149.

176 Quoted in Religion and Sexism, Rosemary Radford Ruether, ed. (New York: Simon & Schuster, 1974), p. 157.

177 Summa Theologiae, Pars Prima, q. XCII, art. I.

178 Carl Bernstein and Marco Politi, His Holiness: John Paul II and the Hidden History of Our Time (New York: Doubleday, 1996), p. 409.

179 Carl Bernstein and Marco Politi in their biography of the Pope even claim that the Vatican worked out a deal with President Reagan whereby the United States would assist Solidarity and Solidarity and the Pope would help the United States pull Poland out of the Soviet orbit. Supposedly, the Pope also promised to lean heavily on the liberation theologians in Latin America and favor the bloc of center-to-right-wing forces there. Bernstein and Politic argue that the Pope was willing to make such a deal because he believed in Reagan’s sincere desire for peace and his hope of removing nuclear weapons from the planet. The Pope also seemed reassured by Reagan’s expressed conviction that the basic issue between the two power blocs was spiritual. Christianity versus atheistic Bolshevism. He was also impressed by Reagan’s belief in the mission of the United States to promote the “indispensable conditions of justice and freedom, of truth and love that are the foundations for lasting peace.” Other authoritative observers like George Weigel dismiss the story as unsubstantiated.

180 Ibid., pp. 12–13.

181 Ibid., pp. 482–83.

182 The Tablet, March 3, 2001.

183 Ibid.

184 (1) The notification affirms that Jesus is the sole and universal mediator of salvation for all humanity. Hence one must not posit any separation between the Word and Jesus. Furthermore there is a salvific activity of the Word as such in the divinity, independent of the humanity of the Incarnate Word. (2) It affirms the unicity and completeness of Christ’s revelation, which offers all that is necessary for salvation. The elements of salvation in other religions are ultimately derived from the source-mediation of Jesus Christ. (3) The universal salvific action of the Holy Spirit does not extend beyond the one universal salvific economy of the Incarnate Word. (4) All are called to become part of the Church, which is the sign and instrument of salvation for all people. It is wrong to consider the different religions of the world as ways of salvation complementary to the Church. (5) Although it is legitimate to maintain that the Holy Spirit accomplishes salvation through the elements of truth and goodness present in the various religions, Catholic theology does not consider these religions, as such, to be ways of salvation. Nor are their sacred texts to be regarded as complementary to the Old Testament.

185 Bernstein and Politi, His Holiness, p. 393.

186 Ibid.

187 The Tablet, November 17, 2001.

188 Ibid.

189 See these critical works: John Cornwell’s Hitler’s Pope, Garry Wills’s Papal Sin, Michael Phayer’s The Catholic Church and the Holocaust, 1930–1965, Susan Zuccotti’s Under His Very Window, James Carroll’s Constantine’s Sword. The defenders: Pierre Blet’s Pius XII and the SecondWorld War, Margherita Marchione’s Pope Pius XII, Ronald J. Rychlak’s Hitler, the War and the Pope, Ralph McInerny’s The Defamation of Pius XII.

190 The Weekly Standard, February 26, 2001.

191 Ibid., p. 6.

192 Ibid.

193 Carlo Falconi, The Silence of Pius XII (London: Faber, 1970) p. 117.

194 The Tablet, July 30, 1994.

195 A recent study shows that nearly one hundred Jesuits were detained in Dachau, drawn from every country under Nazi occupation. A host of other Jesuits managed to avoid discovery and capture. On the eve of the attack against the Soviet Union, Hitler ordered the dismissal of all Jesuits from the army because their influence was considered subversive. See Vincent Lapomarda, S.J. The Jesuits and the Third Reich (Lewiston, N.Y.: Edwin Mellen Press, 1989). The experience of members of other religious communities was probably not much different.

196 The New York Times, October 26, 1994.

197 It is an acute dilemma for the Church and one that must be addressed realistically, according to Jack Dominian, an English Catholic psychiatrist and marriage counselor. First of all, he insists, the Church must recognize that the sexual revolution is here to stay. As he says, much of it has trivialized sex, but much has enhanced it. If the Church is to recover some credibility in this area it must develop a theology based on love and understanding of sexual intercourse as a prime life-giving force of love. The Church must offer a theology of marriage that will invite the young to embrace a sexual morality that is biblically based, one that can persuade them to shape their behavior by the principle of love. Sadly, the young are being left to do it on their own. But as we note below, the Pope’s “Theology of the Body” could do much to redress this situation if it gains wide acceptance.

198 The New York Times, December 6, 1992.

199 The statement signed by Pope Pius IX declared that “it is not contrary to the natural or divine law for a slave to be sold, bought, exchanged, or given, provided in the sale purchase, exchange or gift, the due conditions are strictly observed which the approved authors describe and explain.”

200 The Tablet, December 12, 1998.

201 The New York Times, June 19, 1999.

202 Ibid., June 20, 1995.

203 Ibid.. June 27, 1990.

204 Ibid., March 5, 1998.

205 George Weigel, Witness to Hope (New York, HarperCollins, 1999), p. 342.

206 See chapter 35. The big problem with revisionist moral theology is the difficulty of finding in experience the analogies that natural law ethics has itself always sought. For revisionists the path ahead seems to lie in an inductive search for the enduring essence or kernel of truth in the diversity of experience. It would be a search for ways of decision making that are not modeled on natural law but that accord with the command “Love in all you do.” Within this method of morality there would be no concrete norms but directions in which to look for analogies of behaviors. By an inductive process we find out not what we should do but how we should proceed. “What human beings share is, then, not a constitution but a dynamism, a ‘radar beam’ searching for the good, a historical process—not absolute rules. Obviously, the type of discussion involved in such a dialogic moral search would allow for dissent in defining the concrete norms for the here and now.”

207 A number of revisionist theologians claim that the Pope has misrepresented their position. See M. Allsopp and John O’Keefe, eds., Veritatis Splendor: American Responses (Kansas City, Mo.: Sheed & Ward, 1995).

208 The Tablet, November 17, 2001, p. 1650.

209 An interesting question is how Catholics who disagree with the Pope’s unyielding stands on sexual issues manage to negotiate their continuing membership in the Church. Michelle Dillon studies this issue in connection with one of the really hard cases—gay Catholics who stay in the Church. In other words, how do they preserve their identity as Catholics while remaining in a Church that pathologizes their lifestyle? Dillon maintains that pro-change Catholics such as gays solve the problem of identity by means of “a critical, reflexive, collectively contested activity whereby the plurality of symbols and traditions within Catholicism are reappropriated and reinterpreted in multiple ways.”

Pro-change Catholics stay because they retain a strong attachment to the Mass and the symbols of Catholicism and have a strong feeling for the universality of the Church and its continuity over two thousand years with the Apostles. They are optimistic about the future and believe the Church can become a more inclusive and pluralistic community. They are also encouraged by surveys such as the one of Catholic theologians drawn at random from two major U.S. centers of Catholic theology in which it found that the theologians agreed to a large extent with their pluralistic understanding of Catholicism. See Michele Dillon, Catholic Identity: Balancing Reason, Faith, and Power (New York: Cambridge University Press, 1999).

210 Bernstein and Politi, His Holiness, p. 509.

211 Ibid.

212 This ancient Greek statue is in the Vatican Museum.

213 The New York Times, June 19, 1992.

214 New York: Random House, 1997, pp. 382–394.

215 Commonweal, January 11, 2002.

216 “Constitution on the Sacred Liturgy,” in Documents of Vatican II, Walter Abbot, S.J., ed. (New York: Guild Press, 1966), p. 146.

217 Commonweal. January 11, 2002.

218 Chapter 34, p. 378.

219 The New York Times, April 17, 1999.

220 Ibid., November 8, 1997.

221 Pedophiles and Priests (New York: Oxford University Press, 1996). Jenkins is an Episcopalian.

222 The prestigious British periodical The Economist said (April 6, 2002) that the spotlight should be trained into many other corners. Sex offenders teach in schools, coach sports teams and run scout troops and day-care centers. Carol Shakeshaft, a professor at Hofstra University and the author of a forthcoming book on sexual violence in schools, has found that 15 per cent of pupils are sexually abused by a teacher or staff member between kindergarten and high school graduation and that up to 5 per cent of teachers sexually abuse or harass students.

223 Jenkins, Pedophiles and Priests, p. 80.

224 Ibid, p. 82.

225 Ibid., p. 93.

226 The New York Times, March 21, 2000.

227 Ibid., July 15, 2001.

228 The New York Times, January 31, 1998.

229 “Evangelii Nuntiandi,” n. 57.

230 America, May 7, 2002.

231 The New York Times, July 18, 1998.

232 Bernstein and Politi, His Holiness, p. 511.

233 Walter Kasper, “On the Church,” Stimmen der Zeit, December 2000.

234 National Catholic Reporter, November 9, 2001.

235 Elizabeth Rubin, “Souvenir Miracles,” Harper’s, February 1995.

236 The Tablet, June 2, 1990, p. 701.

237 The Tablet, November 24, 2001.

238 John Coleman, Theological Studies 39 (December 1978), pp. 601–32.

239 The Tablet, December 18, 1999.

240 America, May 6, 2000.

241 The Tablet, October 3, 1998, p. 1429.

242 Ibid.

243 Cardinal Ratzinger speculated recently in the German newspaper Die Welt on the possibility of an African Pope. In an interview on his seventy-fifth birthday he noted that Africa had some “truly great figures, fully of stature for the job.” He thought such a development would be a good sign for the whole of Christianity.

244 Giancarlo Zizola, “The Power of the Pope,” part 1, The Tablet, October 17, 1998, p. 1352.

245 Giancarlo Zizola, “Poured Out in Service,” The Tablet, October 31, 1998, p. 1429