Catherine M. Wallace – författare

In this direct, eloquent, unabashed argument on behalf of sexual fidelity--its meaning, its blessing, its rewards, its necessity--Catherine Wallace addresses a major concern of our time. At a time when emotional commitments are increasingly nervous, fragile, and short-lived, Wallace''s vision of faithful lovers--with its aura of warmth, calm, and emotional continuity--is almost shockingly attractive. Speaking to heterosexuals and homosexuals alike, she reminds us how deeply the powerful physical tempest that is sexual desire is connected to heart and soul, how immediately and profoundly it spirals to the core of our very identity; how reductive casual sex can be, how easily it can mute, indeed injure, the capacity for ultimate sexual happiness that exists only within the full development of true intimacy--intimacy that arises as fidelity is established and a promise is kept.What''s the difference between fidelity and repression or mere sexual exclusivity? How can people stay faithfully married for decades, while continuing to grow--and to change--as individuals? How do we help our sons and daughters sort through the conflicting messages about sexuality with which they are bombarded from childhood? The author''s responses to these and other questions powerfully suggest to us that honor and courage, commitment and kindness to self and others, are indeed within our reach.Catherine Wallace''s gentle, moving, and persuasive argument for fidelity as the core of an entire way of being again and again draws assent from the reader--and provides, at last, a mode of talking with our children about a subject crucial to their success in achieving the fulfilled lives we so fervently wish for them.From the Hardcover edition.

First published in 1983, this book examines a work whose intricacies have baffled and infuriated generations of readers and proposes a theory of Coleridge’s writing habits that "explain(s) his explanation". The author painstakingly analyses the Biographia’s organising structure distinguishing between the daring conception and often inept execution of Coleridge’s idea of critical discourse. It is argued that Coleridge’s autobiographical format present a richly metaphorical "self" whose literary life has led to the now-famous doctrine of secondary imagination. The author’s command of Coleridge scholarship will shed new light on the Biographia for specialists and non-specialists alike.

First published in 1983, this book examines a work whose intricacies have baffled and infuriated generations of readers and proposes a theory of Coleridge’s writing habits that "explain(s) his explanation". The author painstakingly analyses the Biographia’s organising structure distinguishing between the daring conception and often inept execution of Coleridge’s idea of critical discourse. It is argued that Coleridge’s autobiographical format present a richly metaphorical "self" whose literary life has led to the now-famous doctrine of secondary imagination. The author’s command of Coleridge scholarship will shed new light on the Biographia for specialists and non-specialists alike.

Writing in part for secular humanists, non-Christians, and ex-Christians, Wallace locates the beginning of religious vilification of LBGTQ Americans: these attacks recycle earlier, equally reactionary political opposition to racial desegregation and equal rights for women. Then, step by step, she lays out three major flaws in the religious argument against gay marriage. First, it derives from Plato and Greco-Roman sexual anxieties, not from Jesus. Second, opposition to gay marriage takes Bible verses out of context, ignoring their roots in Iron Age biology, sexual politics in the classic era, and pagan ritual practices. Third and most importantly, this opposition reflects an inadequate moral theology based on a denial of contemporary science and social science. Then and only then does she offer her own concept of marriage as a morally rooted, creative process, laying out common ground easily shared by Christian humanists and secular humanists alike. Her nimble, accessible account, richly leavened by personal stories, will facilitate new conversations and alliances among all those, believers and nonbelievers alike, who affirm the moral dignity of gay marriage.

Confronting Religious Violence: Christian Humanism and the Moral Imagination tells the tale of Christian theocracy in the West. Who converted whom was never entirely clear: the empire did stop feeding people to the lions for public entertainment; but Christianity was theologically corrupted by its official role in legitimating empire-as-usual. That theological corruption led to crusades, inquisitions, torture, and so forth. And it leaves us with a major question: is God violent? More dangerously yet: is violence our only option in response to wrongdoing? Are we morally obligated to injure those who have injured others, to kill those who have killed others? If theocracy is a terrible idea, what is the proper relationship between church and state? We can''t say that the state is never morally accountable at all. Furthermore: despite constitutional separation of church and state, hard-right Christian fundamentalism continues to play a culturally significant role in advocating military action abroad and supporting state violence at home. There is a lot at stake in reclaiming the systematic nonviolence and moral imagination of Jesus of Nazareth.

Papal infallibility and biblical inerrancy provide the conceptual foundations of theocracy, which is to say religiously-based totalitarianism. These absolutist doctrines emerge for the very first time among the Victorians: they are not ancient beliefs at all. They appear in the 19th century, right alongside secular varieties totalitarian thought, and in response to all the same cultural anxieties. Reactionary religious leaders used these doctrines to oppose scholarly conclusions in geology and evolutionary biology. That much everyone knows. What''s not as well known is the fact that their principal target was Christian-humanist biblical scholarship, an unbroken 500-year tradition of inquiry undertaken primarily by Christian clergy and seminary faculty. The alternative to faith-based totalitarianism is faith based upon the imagination, our most sophisticated cognitive skill. Faith rooted in the moral imagination does not depend upon abject deference to an array of rigid doctrines and improbable claims.Wallace contends that faith is best understood as a creative process, and religion is best understood as a multi-media art (and originally the Mother of all arts). The arts convince, they do not command. They persuade, they do not prove. The arts provide humane resources whereby we grapple with life''s deepest mysteries. Symbolism, like quantum mathematics, is a tool for grappling with inescapable paradox at the heart of reality. It is an ancient strategy for articulating what we discover at the elusive mind-body interface.

Come to church or go to hell. That''s religious bullying. It''s judgmentalism. And it''s a theological distortion, a distortion insisting that shame and self-loathing are morally appropriate. In Christian humanist tradition, God is not some cosmic judge eager to smite all of us for our sinfulness. God is compassion. We are cherished by God beyond our wildest imagining. We are called to radical hospitality, not to crass judgmentalism.So where does this religious judgmentalism come from? It is the heritage of medieval theocracy: a violent, vindictive God of command and control was far more useful politically than a God of compassion, hospitality, and forgiveness. It comes from literal-minded misreading of the story of Adam and Eve and the forbidden fruit, a story about shame, not disobedience. And it comes from political success in exploiting deep-seated liabilities in the American soul: we spend our lives trying to "prove ourselves," a hopeless task.There''s an alternative. In the Christian humanist tradition, authentic moral judgment is rooted in conscience as a creative process. Morality is an art demanding both rigorous consideration of the facts and thoughtful introspection. Conscience properly understood and thoughtfully practiced is an antidote to shame, incessant self-criticism, and chronic self-doubt.

Jesus did not die to save us from God. He died because the Romans did not tolerate charismatic teachers who attracted a lively following. Jesus attracted that following through his personal compassion, his confrontational inclusivity, and his skill in using laughter as a nonviolent weapon of mass disruption. The Gospel authors picked up Jesus'' witty techniques. They adeptly parodied the literary conventions of heroic biography, laying out "the kingdom of God" in a point-for-point contrast with the empire of Caesar Augustus. Most of this contrast was Jewish Prophetic Rant, Standard Edition: the God of the Jews had always demanded justice for workers, food for the hungry, care for those unable to earn a living, and an end to monopolizing natural resources for private and imperial profit.Jesus added a fourth and telling point: God is nonviolent. God smites no one. God''s loving-kindness and compassionate presence embraces all of humanity equally. We are all the children of God.Then and now, that''s a revolutionary claim. It portrays our obligation to the common good as a sacred obligation. It''s owed to God. In cultural terms, that''s the most potent variety of obligation. This is the cultural heritage at risk from fundamentalism, which portrays God as both crazy-violent and vindictive.

Christianity has lost control of its brand. That matters even for nonbelievers because Christian symbolism permeates Western culture. It shapes the source code for how we think about ourselves and what we expect from one another. If God is all-controlling, then human control is divinely sanctioned. Our efforts to control one another have cosmic legitimacy--the legitimacy claimed by fundamentalists pursuing a political agenda that has nothing to do with Jesus of Nazareth. But if God is defined as compassion and loving-kindness, then Christianity calls the faithful to compassion and radical hospitality. Wallace traces the backstory of this vitally important tension all the way back to competing translations of Moses''s argument with the burning bush, arguing for a "Copernican turn" in which the spiritual encounter with compassionate Presence lies at the heart of Christianity.