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His Theology and His World
Erich Przywara, S.J. (1889–1972), is one of the important Catholic intellectuals of the twentieth century. Yet, in the English-speaking world Przywara remains largely unknown. Few of his sixty books or six hundred articles have been translated. In this engaging new book, Thomas O’Meara offers a comprehensive study of the German Jesuit Erich Przywara and his philosophical theology. Przywara’s scholarly contributions were remarkable. He was one of three theologians who introduced the writings of John Henry Cardinal Newman into Germany. From Przywara’s position at the Jesuit journal in Munich, Stimmen der Zeit, he offered an open and broad Catholic perspective on the cultural, philosophical, and theological currents of his time. As one of the first Catholic intellectuals to employ the phenomenologies of Edmund Husserl and Max Scheler, he was also responsible for giving an influential, more theological interpretation of the Spiritual Exercises of Ignatius Loyola. Przywara was also deeply engaged in the ideas and authors of his times. He was the first Catholic dialogue partner of Karl Barth and Paul Tillich. Edmund Husserl was counted among Przywara’s friends, and Edith Stein was a close personal and intellectual friend. Through his interactions with important figures of his age and his writings, ranging from speculative systems to liturgical hymns, Przywara was of marked importance in furthering a varied dialogue between German Catholicism and modern culture. Following a foreword by Michael A. Fahey, S.J., O’Meara presents a chapter on Pryzwara’s life and a chronology of his writings. O’Meara then discusses Pryzwara’s philosophical theology, his lecture-courses at German universities on Augustine and Aquinas, his philosophy of religion, and his influence on important intellectual contemporaries. O’Meara concludes with an in-depth analysis of Pryzwara’s theology—focusing particularly on his Catholic views on person, liturgy, and church.
Faith and the Historian collects essays from eight experienced historians discussing the impact of being touched? by Catholicism on their vision of history. That first graduate seminar, these essays suggest, did not mark the inception of ones historical sensibilities; rather, the process had deeper, and earlier, roots. The authorsÂ--ranging from cradle to the grave? Catholics to those who havent practiced for forty years, and everywhere in between--explicitly investigate the interplay between their personal lives and beliefs and the sources of their professional work. A variety of heartfelt, illuminating, and sometimes humorous experiences emerge from these stories of intelligent people coming to terms with their Catholic backgrounds as they mature and enter the academy. Contributors include: Philip Gleason, David Emmons, Maureen Fitzgerald, Joseph A. McCartin, Mario T. GarcÃa, Nick Salvatore, James R. Barrett, and Anne M. Butler.
Daniel Berrigan's Challenge to Catholic Social Thought
The book presents Daniel Berrigan's contribution and challenge to Catholic Social Thought. His contribution lies in his consistent, comprehensive, theoretical, and practical approach to issues of social justice and peace over the last fifty years. His challenge lies in his critique of capitalism, imperialism, and militarism, inviting Catholic activists and thinkers to undertake not just a reformist but a radical critique and alternative to these realities. The aim of this book is, for the first time, to make Berrigan's thought and life available to the academic Catholic community, so that a fruitful interaction takes place. How does this work enlighten and challenge such a community? How can this community enrich and criticize his work?To these ends, the editors have recruited scholars and thinker-activists already familiar with and sympathetic to Berrigan's work and those who are less so identified. The result is a rich, engaging, and critical treatment of the meaning and impact of his work. What kind of challenge does he present to academic-business-as-usual in Catholic universities? How can the life and work of individual Catholic academics be transformed if such persons took Berrigan's work seriously, theoretically and practically? Do Catholic universities need Berrigan's vision to fulfill more integrally and completely their own mission? Does the self-knowing subject and theorist need to become a radical subject and theorist?Even though the appeal of academics is important and perhaps primary, because of the range and depth of his work and thought and the power of his writing, there is a larger appeal to the Catholic community and to activists working for social justice and peace. The work has, therefore, not only a theoretical and academic appeal but also a popular and grass roots appeal.Given the current and on-going US military interventions in Iraq and Afghanistan, Berrigan's work invites us to think about the justice of such interventions or, given the destructiveness of modern weapons, whether the notion of just war makes any sense. Given the recent crisis on Wall Street, does it make sense any longer to talk about the possibility of a just capitalism? Given the most recent revelations about Guantanamo, Abu Ghraib, and Bagram, is it not imperative to think about how torture, preventative detention, and extraordinary rendition serve the ends of empire? In light of all of this, doesn't Berrigan's call for a pacific, prophetic community of justice rooted in the Good News of the Gospel make compelling sense?
American Catholicism in Literary Culture, 1844–1931
Representing Catholicism in the American South
This innovative book charts what has been a largely unexplored literary landscape, looking at the work of such diverse writers as the gens de couleur libre poets of antebellum New Orleans, Kate Chopin, Mark Twain, Carson McCullers, Margaret Mitchell, Allen Tate, Caroline Gordon, Flannery O'Connor, Walker Percy, and John Kennedy Toole. Haddox shows that Catholicism and its Church have always been a presence, albeit in different ways, in the southern cultural tradition. For some, Catholicism has been associated with miscegenation and with the political aspirations of African-Americans; for others, it has served as the model for the feudal and patriarchal society that some southern whites sought to establish; for still others, it has presented a gorgeous aesthetic spectacle associated with decadence and homoeroticism; and for still others, it has marked a quotidian, do-it-yourself lifestyleattractive for its lack of concern with southern anxieties about honor. By focusing on the shifting and contradictory ways Catholicism has signified within southern literature and culture, Fears and Fascinations contributes to a more nuanced understanding of American and southern literary and cultural history.Thomas F. Haddox is Assistant Professor of English at the University of Tennessee, Knoxville. He has published articles in American Literature, Mosaic, Modern Language Quarterly, Southern Quarterly, Mississippi Quarterly, and Walt Whitman Quarterly Review.
Celebrating Bernard Lonergan, John Courtney Murray, and Karl Rahner
Three of the most influential Catholic theologians of the twentieth century--Bernard Lonergan, John Courtney Murray, and Karl Rahner--were all born in 1904, at the height of the Church's most militant rhetoric against all things modern. In this culture of suspicion, Lonergan, Murray, and Rahner grew in faith to join the Society of Jesus and struggled with the burden of antimodernist policies in their formation. By the time of their mature work in the 1950s and 1960s, they had helped to redefine the critical dialogue between modern thought and contemporary Catholic theology.
After the d
Meditations onyChristian Doctrine
Philosophers have long and skeptically viewed religion as a source of overeasy answers, with a singular, totalizing Godand the comfort of an immortal soul being the greatest among them. But religious thought has always been more interesting-indeed, a rich source of endlessly unfolding questions.With questions from the 1885 Baltimore Catechism of the Catholic Church as the starting point for each chapter, Karmen MacKendrick offers postmodern reflections on many of the central doctrines of the Church: the oneness of God, original sin, forgiveness, love and its connection to mortality, reverence for the relics of saints, and the doctrine of bodily resurrection. She maintains that we begin and end in questions and not in answers, in fragments and not in totalities-more precisely, in a fragmentation paradoxically integralto wholeness.Taking seriously Augustine's idea that we find the divine in memory, MacKendrick argues that memory does not lead us back in time to a tidy answer but opens onto a complicated and fragmented time in which we find that the one and the many, before and after and now, even sacred and profane are complexly entangled. Time becomes something lived, corporeal, and sacred, with fragments of eternity interspersed among the stretches of its duration. Our sense of ourselves is correspondingly complex, because theological considerations leadus not to the security of an everlasting, indivisible soul dwelling comfortably in the presence of a paternal deity but to a more complicated, perpetually peculiar, and paradoxical life in the flesh.Written out of MacKendrick's extensive background in both recent and late-ancient philosophy, this moving and poetic book can also be an inspiration to anyone, scholar or lay reader, seeking to find contemporary significance in these ancient theological doctrines.