Nicholas Sagovsky – författare

The condemnation of Modernism by Pope Pius X in 1907 shook Roman Catholic theology to its foundations, and the reverberations of that shock continue to unsettle Catholicism. Foremost among those implicated was the Jesuit George Tyrrell, who had already been dismissed from his Order and was subsequently excommunicated. When he died, less than two years later, he was refused Catholic burial.Tyrrell's combative brilliance, his ability to touch creatively every major theological issue of the early twentieth century, his compassion as a pastoral counsellor, and his mordant wit made him endlessly fascinating to his contemporaries; admirable and pathetic to his friends; fearful and irresponsible to his enemies. Maude Petre's massive biography has stood for seventy years as the standard account of his life. Now that material drawn from Jesuit archives, diocesan records and previously unpublished correspondence has become available, the story of Tyrrell's life can be told afresh.

How can we work together for the common good today? Thirteen contributors – Christian, Jewish, Muslim, non-religious – discuss the common good from a wide range of viewpoints. How have thinkers like Aristotle and Edmund Burke talked about the common good in the past? Catholic Social Teaching has a lot to say about the common good: what does the common good mean for the world’s great religious traditions today? How can we usefully talk about the common good in a plural society? What responsibility has the state for the common good? Can the market serve the common good? If we care about the common good, what should we think – and do - about immigration, education, the NHS, inequality, and freedom? This book starts from the example of David Sheppard and Derek Worlock, the Anglican Bishop and Roman Catholic Archbishop, who famously worked together for the good of the city of Liverpool in the 1980s. The contributors call for a national conversation about how, despite our differences, we can work together – locally, nationally, internationally – for the common good.

What does the term ‘common good’ means to thinkers of different, primarily – but not exclusively – Christian traditions. This book will explore how the term is used both practically and theoretically.

The theology of communion, or Koinonia, has been at the centre of the ecumenical movement for more than thirty years. It is central to the self-understanding of the Anglican, Roman Catholic and Orthodox Churches, and has been prominent in the work of the World Council of Churches. This book, based on the 1996 Hulsean Lectures, examines the significance of Koinonia for contemporary ecumenical theology, tracing the development of contemporary understanding in critical engagement with the thoughts of Plato, Aristotle, the Hebrew Scriptures, the New Testament, the Cappadocian Fathers and Augustine. In each case, reflection on community life is related to actual communities in which texts were produced. The importance of conflict and the place of politics for the Koinonia that constitutes the Christian churches is a major theme throughout. Communion is seen as a gift to be received and a discipline to be cultivated in the continuing practice of ecumenism.

Tyrrell and Arnold take their place in a peculiarly English theological tradition. Appreciation of this tradition is of the first importance in understanding the background to contemporary Anglicanism and contemporary Catholicism. More than that, it offers a way of bridging the gulf between the world that to Tyrrell and Arnold was dead or dying and the world of the late twentieth century with all the questions that they began to perceive - two prophetic individuals unable to live with the Church of their day and unable to find the Church of the future.

The theology of communion, or Koinonia, has been at the centre of the ecumenical movement for more than thirty years. It is central to the self-understanding of the Anglican, Roman Catholic and Orthodox Churches, and has been prominent in the work of the World Council of Churches. This book, based on the 1996 Hulsean Lectures, examines the significance of Koinonia for contemporary ecumenical theology, tracing the development of contemporary understanding in critical engagement with the thoughts of Plato, Aristotle, the Hebrew Scriptures, the New Testament, the Cappadocian Fathers and Augustine. In each case, reflection on community life is related to actual communities in which texts were produced. The importance of conflict and the place of politics for the Koinonia that constitutes the Christian churches is a major theme throughout. Communion is seen as a gift to be received and a discipline to be cultivated in the continuing practice of ecumenism.

These studies represent a stocktaking at the end of the 20th century of "the unity we have" and a reassessment of "the unity we seek". It provides a well-documented overview of the field: a thorough and accessible introduction for everyone with an interest in ecumenism and a resource for everyone involved at any level. A substantial section charts some of the major ecumenical developments of the 20th century and some of the new problems that have emerged. The goal of "visible unity" remains unchanged - but what sort of visible unity and how should we move towards it?

SÉVERINE DENEULIN, MATHIAS NEBEL AND NICHOLAS SAGOVSKY TRANSFORMING UNJUST STRUCTURES The Capability Approach THE CAPABILITY APPROACH Structural injustice has traditionally been the concern of two major academic disciplines: economics and philosophy. The dominant model of economics has long been that of neo-classical economics. For neo-classical economists, human we- being is to be assessed by the availability of disposable income or according to goods consumed; it is measured by the levels of utility achieved in the consumption of commodities. Social order is fashioned by the ways consumers maximise their 1 well-being and enterprises maximise their profits. A core assumption is that all 2 commodities are commensurable: they can all be measured according to a single 3 numerical covering value, which is their price. Within this neo-classical paradigm, justice is achieved when the utility level of someone cannot be increased without 4 another person seeing his or her utility level decrease. The dominant paradigm of neo-classical economics was strongly challenged when development and welfare economist Amartya Sen received the Nobel Prize for Economics in 1998. His work offered an alternative to the neo-classical evaluation of human well-being in the utility/commodity space. The underlining philosophical intuition behind Sen’s work is that the standard of living lies in the living and not in the consumption of commodities. In searching for an alternative measure of human well-being, Sen devised his capability approach.

SÉVERINE DENEULIN, MATHIAS NEBEL AND NICHOLAS SAGOVSKY TRANSFORMING UNJUST STRUCTURES The Capability Approach THE CAPABILITY APPROACH Structural injustice has traditionally been the concern of two major academic disciplines: economics and philosophy. The dominant model of economics has long been that of neo-classical economics. For neo-classical economists, human we- being is to be assessed by the availability of disposable income or according to goods consumed; it is measured by the levels of utility achieved in the consumption of commodities. Social order is fashioned by the ways consumers maximise their 1 well-being and enterprises maximise their profits. A core assumption is that all 2 commodities are commensurable: they can all be measured according to a single 3 numerical covering value, which is their price. Within this neo-classical paradigm, justice is achieved when the utility level of someone cannot be increased without 4 another person seeing his or her utility level decrease. The dominant paradigm of neo-classical economics was strongly challenged when development and welfare economist Amartya Sen received the Nobel Prize for Economics in 1998. His work offered an alternative to the neo-classical evaluation of human well-being in the utility/commodity space. The underlining philosophical intuition behind Sen’s work is that the standard of living lies in the living and not in the consumption of commodities. In searching for an alternative measure of human well-being, Sen devised his capability approach.