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In Catholic Progressives in England after Vatican II, Jay P. Corrin traces the evolution of Catholic social and theological thought from the end of World War II through the 1960s that culminated in Vatican Council II. He focuses on the emergence of reformist thinking as represented by the Council and the corresponding responses triggered by the Church's failure to expand the promises, or expectations, of reform to the satisfaction of Catholics on the political left, especially in Great Britain. The resistance of the Roman Curia, the clerical hierarchy, and many conservative lay men and women to reform was challenged in 1960s England by a cohort of young Catholic intellectuals for whom the Council had not gone far enough to achieve what they believed was the central message of the social gospels, namely, the creation of a community of humanistic socialism. This effort was spearheaded by members of the English Catholic New Left, who launched a path-breaking journal of ideas called Slant. What made Slant revolutionary was its success in developing a coherent philosophy of revolution based on a synthesis of the “New Theology” fueling Vatican II and the New Left’s Marxist critique of capitalism. Although the English Catholic New Left failed to meet their revolutionary objectives, their bold and imaginative efforts inspired many younger Catholics who had despaired of connecting their faith to contemporary social, political, and economic issues. Corrin’s analysis of the periodical and of such notable contributors as Terry Eagleton and Herbert McCabe explains the importance of Slant and its associated group within the context of twentieth-century English Catholic liberal thought and action.
Educating the Faith That Does Justice
The canon for Catholic social teaching spreads to six hundred pages,yet fewer than two pages are devoted to Catholic social learning or pedagogy. In this long-needed book, Roger Bergman begins to correct that gross imbalance. He asks: How do we educate (lead out) the faith that does justice? How is commitment to social justice provoked and sustained over a lifetime? To address these questions, Bergman weaves what he has learned from thirty years as a faith-that-does-justice educator with the best of current scholarship and historical authorities. He reflects on personal experience; the experience of Church leaders, lay activists, and university students; and the few words the tradition itself has to say about a pedagogy for justice.Catholic Social Learning explores the foundations of this pedagogy, demonstrates its practical applications, and illuminates why and how it is fundamental to Catholic higher education. Part I identifies personal encounters with the poor and marginalized as key to stimulating a hunger and thirst for justice. Part II presents three applications of Catholic social learning: cross-cultural immersion as illustrated by Creighton University's Semestre Dominicano program; community-based service learning; and the teaching of moral exemplars such as Dorothy Day, Rev. Martin Luther King Jr., and Archbishop Oscar Romero. Part III then elucidates how a pedagogy for justice applies to the traditional liberal educational mission of the Catholic university, and how it can be put into action.Catholic Social Learning is both a valuable, practical resource for Christian educators and an important step forward in the development of a transformative pedagogy.
Although slaveholding southerners and Catholics in general had little in common, both groups found themselves relentlessly attacked in the northern evangelical press during the decades leading up to the Civil War. In Catholics, Slaveholders, and the Dilemma of American Evangelicalism, 1835–1860, W. Jason Wallace skillfully examines sermons, books, newspaper articles, and private correspondence of members of three antebellum groups—northern evangelicals, southern evangelicals, and Catholics—and argues that the divisions among them stemmed, at least in part, from disagreements over the role that religious convictions played in a free society. Focusing on journals such as The Downfall of Babylon, Zion’s Herald, The New York Evangelist, and The New York Observer, Wallace argues that northern evangelicals constructed a national narrative after their own image and, in the course of vigorous promotion of that narrative, attacked what they believed was the immoral authoritarianism of both the Catholic and the slaveholder. He then examines the response of both southerners and Catholics to northern evangelical attacks. As Wallace shows, leading Catholic intellectuals interpreted and defended the contributions made by the Catholic Church to American principles such as religious liberty and the separation of church and state. Proslavery southern evangelicals, while sharing with evangelicals in the North the belief that the United States was founded on Protestant values, rejected the attempts by northern evangelicals to associate Christianity with social egalitarianism and argued that northern evangelicals compromised both the Bible and Protestantism to fit their ideal of a good society. The American evangelical dilemma arose from conflicting opinions over what it meant to be an American and a Christian.
Evolution has provided a new understanding of reality, with revolutionary consequences for Christianity. In an evolutionary perspective the incarnation involved God entering the evolving human species to help it imitate the trinitarian altruism in whose image it was created and counter its tendency to self-absorption. Primarily, however, the evolutionary achievement of Jesus was to confront and overcome death in an act of cosmic significance, ushering humanity into the culminating stage of its evolutionary destiny, the full sharing of God's inner life. Previously such doctrines as original sin, the fall, sacrifice, and atonement stemmed from viewing death as the penalty for sin and are shown not only to have serious difficulties in themselves, but also to emerge from a Jewish culture preoccupied with sin and sacrifice that could not otherwise account for death. The death of Jesus on the cross is now seen as saving humanity, not from sin, but from individual extinction and meaninglessness. Death is now seen as a normal process that affect all living things and the religious doctrines connected with explaining it in humans are no longer required or justified. Similar evolutionary implications are explored affecting other subjects of Christian belief, including the Church, the Eucharist, priesthood, and moral behavior.
The Eusebius Gallicanus Sermon Collection and the Power of the Church in Late Antique Gaul
Lisa Kaaren Bailey’s Christianity’s Quiet Success: The Eusebius Gallicanus Sermon Collection and the Power of the Church in Late Antique Gaul is the first major study of the Eusebius Gallicanus collection of anonymous, multi-authored sermons from fifth- and sixth-century Gaul. Bailey sheds new light on these sermons, which were strikingly popular and influential from late antiquity to the High Middle Ages, as the large number of surviving manuscripts attests. They were used for centuries by clergy as a preaching guide and by monks and pious lay people as devotional reading. Bailey’s analysis demonstrates the extent to which these stylistically simple and straightforward sermons emphasize consensus, harmony, and mutuality as the central values of a congregation. Preachers encouraged tolerance among their congregants and promoted a model of leadership that placed themselves at the center of the community rather than above it. These sermons make clear the delicate balancing act required of late antique and warly medieval pastors as they attempted to explain the Christian faith and also maintain the clerical control considered necessary for a universal church. The Eusebius Gallicanus collection gives us fresh insight inyo the process by which the Catholic Church influenced the lives of Western Europeans.
The Laurence J. McGinley Lectures, 1988-2007
One of the leading theologians of our time, Avery Cardinal Dulles, S.J., has written and lectured on a wide range of topics across his distinguished career, and for a wide range of audiences. Integrating faith and scholarship, he has created a rich body of work that, in the words of one observer, is both faithful to Catholic tradition and fresh in its engagement with the contemporary world.Here, brought together for the first time in one volume, are the talks Cardinal Dulles has given twice each year since the Laurence J. McGinley Lectures were initiated in 1988, conceived broadly as a forum on Church and society. The result is a diverse collection that reflects the breadth of his thinking and engages with many of the most important-and difficult-religious issues of our day.Organized chronologically, the lectures are often responses to timely issues, such as the relationship between religion and politics, a topic he treated in the last weeks of the presidential campaign of 1992. Other lectures take up questions surrounding human rights, faith and evolution, forgiveness, the death penalty, the doctrine of religious freedom, the population of hell, and a whole array of theological subjects, many of which intersect with culture and politics. The life of the Church is a major and welcome focus of the lectures, whether they be a reflection on Cardinal Newman or an exploration of the difficulties of interfaith dialogue. Dulles responds frequently to initiatives of the Holy See, discussing gender and priesthood in the context of church teaching, and Pope Benedict's interpretation of Vatican II. Writing with clarity and conviction, Cardinal Dulles seeks to render the wisdom of past ages applicable to the world in which we live.For those seeking to share in this wisdom, this book will be a consistently rewarding guide to what it means to be Catholic-indeed, to be a person of any faith-in a world of rapid, relentless change.
a study in the background of Vatican I
After a concise introduction that defines the two schools of theology, Richard Costigan examines the thought of nine major theologians on the subject: Bossuet, Tournely, Orsi, Ballerini, Bailly, Bergier, La Luzerne, Muzzarelli, and Perrone.