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As the title of this work indicates, it is a study of the culture of Catholic seminary life viewed through the lens of formation for celibacy. Although primarily a sociological study, Stanosz provides the reader with an historical overview of both the practice of celibacy over the centuries and the development of seminary formation in the United States, particularly in the last several decades. He has mastered the rather extensive bibliography of studies of seminaries and seminarians that has proliferated since the 1980’s. His analysis of these works forms the basis for his sociological analysis of seminary life.

Formation for celibacy as a focused part of seminary training is a rather recent phenomenon, specifically since the Second Vatican Council. Previously taken for granted, it now has assumed a central role in preparation for the priesthood. Stanosz provides an analysis of this process of formation and how it affects many aspects of the culture of American Catholic seminaries.

While he surveyed and interviewed seminarians and formators at a number of seminaries, he focuses on a case study in detail at one diocesan seminary the name of which is not revealed. He found both seminarians and formators to be very open and revelatory regarding their own struggles with celibacy. The wide range of attitudes he uncovered reflects a diversity of approach to and opinion of celibacy among seminarians.

Stanosz’ chief criticism of the seminaries is that they do not provide a forum in which seminarians can discuss their sexual feelings and appropriate to themselves the academic learning from the celibacy curriculum. This, he believes, prevents problematic behaviors from being uncovered. As a partial solution, he advocates seminarians living in parishes for extended periods while taking their courses at the seminary. This reminds the reviewer of many similar suggestions made twenty and thirty years ago that were rejected.

Stanosz admits that one cannot read his study as descriptive of all seminaries. His careful research, however, provides valuable information for seminary administrators and formators in the evaluation of their own programs of formation for celibacy. In particular, he challenges seminary personnel to analyze whethr or not these relative new programs for preparation for celibacy are effective. Such an analysis, addressing the questions Stanosz raises, would be very useful given the importance of this issue.

“Indispensable. Everything is here: Christology, the evangelization of culture, world missions, Christian unity, eschatology, a Christian understanding of world religions, the theological basis of human rights, and much more . . . A splendid achievement, warmly recommended to all who would understand the mind of the premier witness to the gospel of Jesus Christ in our time.”

The Seven Virtues is a starting and a continuing point for the seeker no matter what his/her religious belief. Beginning with the definition that “theology is not so much what we know or think; it’s a way to describe who we are and why we live the way we do,” the author builds upon the theological virtues of faith, hope and charity. Part Two explores the natural virtues of prudence, justice, fortitude and temperance. Part Three looks at choosing life in community and the rituals that express that choice.

From the title, one would assume that the book was intended for those exploring Catholic theology. While this is true, the author, through questions and material on classical and contemporary teachings, brings the reader to a deeper understanding of the virtues that continue to challenge Christians in today’s world Ssating that, “virtue is a way of life. It comes alive for all to see as actual actions take place.” She begins with faith saying, “Faith is built on relationship. It is a choice. We come to know God because God initiates communication. Hope is opening oneself up to believing that all life is good. It is born on struggle. Love is recognizing the divine spark within ourselves that enables us to love as God loves. Prudence is right reason in action. , Justice calls us to a vocation of fellowship and communion with God. Temperance becomes the self-discipline necessary to celebrate all of life as a gift to us from God. Fortitude is the choice to be courageous based on rational thought and personal commitment.”

As she explores life in community, the author notes that a truly human life centers on the divine presence within and around us. A virtuous life is communion with God, family, friends, and the planet and all its living things. “Being virtuous is simply opening the door to a deeper life that unites us with the life around us.”

Seven Sacraments is not an ordinary book considering the subject of Catholic sacramental theology but a meditation on sacred signs and wonders deep within Chirstian experience. The sacraments are not addressed in seven distinct chapters but more as a composite within the larger themes of Christology, Liturgy, Commandments, Covenant and creation. Stratford Caldecott is a proven writer and teacher and the current Director of the Chesterton Institute for Faith & Culture in Oxford and editor of the journal Second Spring. Caldecott is both sensitive to religious tradition and to the sensibilities of non-Catholic readers encountering the sacraments for the first time. Seven Sacraments is written in a catechetical style which facilitates group discussion and personal reflection. The text is based on sound scholarship and is accessible to most readers. Each chapter concludes with explanatory notes; clarifying issues encountered within the text and a significant bibliography for additional or supplemental reading. Several online sources are also listed with the requisite web addresses.

This title is recommended for all library collections.