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the use of these technical terms, colloquium and dialogus, much like the contentious debate about subsistit in, is that particular “authors” may intend certain meanings, but the sensus fidelium perceives a surplus of meaning and interprets them in a dynamic and still unfolding manner.As Karl Rahner said about the Council of Chalcedon, the conciliar text is a beginning and not an end. This is what it means to be a part of a living tradition. Bradford Hinze Fordham University Department of Theology Bronx, New York. LOYAL DISSENT: MEMOIRS OF A CATHOLIC THEOLOGIAN by Charles Curran. Washington, D.C.: Georgetown University Press, 2006. Pp.xiii +207. This captivating memoir is an amalgam of autobiography, reflections on major events in the American church in which the author played a major part, and developments in moral theology. The book is an interesting and important read. Those seeking autobiographical detail will be disappointed, as Curran deals with the first twenty some years of his life in about six pages. However, his discussions of his years in Rome as a student are interesting revelations of his formation, interactions with students and faculty, and his development as a moral theologian beginning with his teaching position at St. Bernard’s Seminary in Rochester, NY. This developmental experience led to his being invited to leave Rochester and begin a career at The Catholic University of America (CUA). Curran details well the situation at CUA, both before and after the strike protesting the refusal of his tenure and his role in the debate over Humanae Vitae. He presents in detail the process that resulted in his investigation by the Congregation for the Doctrine of Faith (CDF) and his dismissal from CUA.Although an overview of the story is familiar, it is well to hear in detail the theological and academic issues directly from the major actor. Not well known is the story surrounding Curran’s teaching at Auburn University aimed at tenured professorship, but resulting in a one year appointment due to maneuverings by various players. Finally, the author presents his perspectives on a variety of topics in moral theology, primarily through discussions of his publications, but book reviews 243 244 the jurist also through details of his thought being woven through discussions of his investigation by CDF. The last chapters are reflections on Catholicism in America and Curran’s role in that as well as a personal statement of why and how he remains a committed Catholic—in which prayer and laughter play large parts. There is also a very helpful discussion of why Curran went public as opposed to the silence maintained by other theologians such as Congar. Those familiar with Curran’s writings will recognize his voice and style which he admits several times is not the most scintillating. He presents his position clearly and directly, but as typical of him, the author maintains respect for his opponents and a significant degree of selfcriticism . The memoir brings together many private details of his journey and the resources from which he drew strength to continue. The book is a marvelous testimony to the power of hope and prayer and the value of a faith community. It is also another testimony to the extent and expense that institutions will go to maintain conformity and order. The book deserves a wide readership, if not for learning about a critique of US Catholicism after Vatican II, then surely for drawing inspiration from the narrative of one moral theologian’s fidelity and commitment to the best in the Catholic tradition. Thomas A. Shannon Professor Emeritus of Religion and Social Ethics Worcester Polytechnic Institute Worcester, MA RELIGION AND THE CONSTITUTION (2nd Edition) by Michael W. McConnell, John H. Garvey and Thomas C. Berg. New York: Aspen Publishers, 2006. Pp. xvii–778. Religion and the Constitution can best be described as a ponderous textbook, a casebook. Civil law students understand what this means— tomes causing much anguish and boredom: anguish intensified by the time it takes to read the cases and being called on in class to cite and explain them. It becomes increasingly apparent “separation of Church and State” ignores the necessary interaction of Church and State, religion and society, believers...

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