Mary L. Coloe – författare

If, as some scholars attest, Christianity has been complicit in the destruction of the environment, then Christianity can and must also have a role in changing human behavior in a way that helps to solve this massive problem. In Creation is Groaning, a set of highly regarded theologians and Scripture scholars offer a theology and spirituality of creation based on principles of eco-justice and environmental responsibility.

Contributors to this volume are Denis Edwards, Antoinette Collins, Dermot Nestor, Laurie Woods, Mary Coloe, and Anthony Kelly. Key elements of their project include:

Together, the authors establish a firm foundation for a new ethic that promotes the flourishing of all planetary life and a just global community.

2022 Catholic Media Association honorable mention in scripture: academic studiesTeaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel.

While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughoutthe narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows. 

In her remarkable first book, God Dwells With Us: Temple Symbolism in the Fourth Gospel, Mary L. Coloe, P.B.V.M., explored the profound insight of John''s Gospel expressed in Jesus '' invitation to his disciples: Make your home in me, as I make mine in you (John 15:4). For the gospel''s author and audience, the dwelling of God among humans was, above al, the Jerusalem Temple. The gospel traces how ''after the trauma of the destruction of the Temple ''the Johannine community came to expand and deepen its knowledge of God''s dwelling among humans, finding it now in the person of Jesus and in the community of believers.

Dwelling in the Household of God moves us from seeing God''s dwelling place as the Temple to seeing God''s dwelling place within the community of believers. The starting point now is an image in John 14:2: my Father''s house, which is given its Old Testament meaning of my father''s household. Our awareness thus moves, like that of the first Christians, from understanding My father''s house as the Temple (John 2:16) to My Father''s Household as a community of believers drawn into Jesus '' own divine filiation. Coloe invites us to re-read the gospel from the post-Easter perspective of those who have become brothers and sisters of Jesus and living Temples of God''s presence. What emerges is nothing less than a profound mysticism of the mutual indwelling of God and believers.

Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel.

While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughoutthe narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.