Moral Traditions series – serie

Most of us are content to see ourselves as ordinary people - unique in ways, talented in others, but still among the ranks of ordinary mortals. Andrew Flescher probes our contented state by asking important questions: How should "ordinary" people respond when others need our help, whether the situation is a crisis, or something less? Do we have a responsibility, an obligation, to go that extra mile, to act above and beyond the call of duty? Or should we leave the braver responses to those who are somehow different than we are: better somehow, "heroes," or "saints?" Traditional approaches to ethics have suggested there is a sharp distinction between ordinary people and those called heroes and saints; between duties and acts of supererogation (going beyond the expected). Flescher seeks to undo these standard dichotomies by looking at the lives and actions of certain historical figures - Holocaust rescuers, Martin Luther King, Jr., Dorothy Day, among others - who appear to be extraordinary but were, in fact, ordinary people."Heroes, Saints, and Ordinary Morality" shifts the way we regard ourselves in relationship to those we admire from afar - it asks us not only to admire, but to emulate as well - further, it challenges us to actively seek the acquisition of virtue as seen in the lives of heroes and saints, to learn from them, a dynamic aspect of ethical behavior that goes beyond the mere avoidance of wrongdoing. Andrew Flescher sets a stage where we need to think and act, calling us to lead lives of self-examination - even if that should sometimes provoke discomfort. He asks that we strive to emulate those we admire and therefore allow ourselves to grow morally, and spiritually. It is then that the individual develops a deeper altruistic sense of self - a state that allows us to respond as the heroes of our own lives, and therefore in the lives of others, when times and circumstance demand that of us.

"The Global Face of Public Faith" addresses the hotly debated question of the role religion should play in politics in both the American and international contexts. It engages the fears that public religion threatens American democracy and could lead to a global clash of civilizations and new wars of religion. It analyzes how Christianity can attain common ground with other religious communities, thus becoming a force for peace and human rights. The separation of church from state need not mean the privatization of religion. Religious engagement in public life can strengthen civic life by encouraging active citizen participation that promotes both justice and peace. The question of religion and politics should thus become an argument about how faith becomes public, not whether it does. Religious communities, Christianity in particular, should be vigorous advocates of human rights, democratic governance, and economic development worldwide. In so doing, they will also become peacemakers. David Hollenbach is a calm voice of reason in a chaotic world, with an eye that sees beyond national horizons to where human needs and human rights converge.He is convinced that religious traditions can find common ground-through the use of rights and rights language. "The Global Face of Public Faith" reinforces his commitment to confronting such issues as poverty and economic development, globalism, and interreligious dialogue. He focuses here on faith and the Catholic tradition in politics; the role of the church in American public life; and the wider issues of global challenges and ethics-in a search for a common set of moral standards and a international ethic through a commitment to universal human rights. While not denying the difficulties of forging such a consensus, he nonetheless sees the possibility for justice, and reasons for hope. And hope is something the world can always use.

Leavened with compassion, common sense, and a readable style, this introduction to complicated bioethical issues from both Jewish and Catholic perspectives is as informative as it is undaunting. Aaron Mackler takes the reader through methodology in Roman Catholic moral theology and compares and contrasts it with methodology as it is practiced in Jewish ethics. He then skillfully wends his way through many topics foremost on the contemporary ethical agenda for both Jewish and Catholic ethicists: euthanasia and assisted suicide, end-of-life decisions, abortion, in vitro fertilization, and the ever-growing problem of justice regarding access to health care and medical resources. A concluding chapter summarizes general tendencies in the comparison of the two traditions, and addresses the significance of convergence and divergence between these traditions for moral thinkers within each faith community, and generally in western democracies such as the United States. As Mackler overviews these issues, he points out the divergences and the commonalities between the two traditions - clarifying each position and outlining the structure of thinking that supports them.At the heart of both Catholic and Jewish perspectives on bioethics is a life-affirming core, and while there may be differences in the "why" of those ethical divergences, and in the "how" each arrived at varying - or the same - conclusions, both traditions, in the words of James McCartney as quoted in the introduction, "are guided by the principle that life is precious; that we are bidden to preserve and guard our health; that we are bidden to intervene in nature to raise the human estate; and that our lives are not our own, but are part of the legacy bequeathed to us by the Creator." This book has been carefully crafted in that spirit.

To dismiss the work of philosophers and theologians of the past because of their limited perceptions of the whole of humankind is tantamount to tossing the tot out with the tub water. Such is the case when feminist scholars of religion and ethics confront Thomas Aquinas, whose views of women can only be described as misogynistic. Rather than dispense with him, Susanne DeCrane seeks to engage Aquinas and reflect his otherwise compelling thought through the prism of feminist theology, hermeneutics, and ethics. Focusing on one of Aquinas's great intellectual contributions, the fundamental notion of "the common good"-in short, the human will toward peace and justice-DeCrane demonstrates the currency of that notion through a contemporary social issue: women's health care in the United States and, specifically, black women and breast cancer. In her skillful re-engagement with Aquinas, DeCrane shows that certain aspects of religious traditions heretofore understood as oppressive to women and minority groups can actually be parsed, "retrieved," and used to rectify social ills.Aquinas, Feminism, and the Common Good is a bold and intellectually rigorous feminist retrieval of an important text by a Catholic scholar seeking to remain in the tradition, while demanding that the tradition live up to its emphasis on human equity and justice.

Bringing Orthodox Christianity into the recent dialog on virtue ethics, Joseph Woodill investigates the correspondences between the Eastern Orthodox tradition and contemporary virtue ethics, and he develops a distinctly Orthodox vision of theological ethics. This book fills a vacuum in our understanding of the Eastern Church by revealing themes, persons, and insights that offer resources for a contemporary moral theology. Reviewing the Eastern tradition from patristic times to the present, Woodill shows its relevance to contemporary virtue ethics and identifies both differences and similarities between Orthodox and other - Catholic, Protestant, and Jewish - virtue ethics.

Appointed by Pope John XXIII to the Pontifical Commission on Population, Family, and Birth, Fuchs ultimately found himself disappointed in his three years of service and spent the next thirty years exploring a broad array of issues pivotal to a reconstruction of Roman Catholic natural law theory. This is the first full-length analysis of Fuchs' efforts. Beginning historically by looking at Fuchs' writings and beliefs before the Pontifical Commission appointment, including his defense of natural law during the "situation ethics" debates of the 50s and 60s, the concept of personal salvation, and the status of "nature" and "human nature", Graham moves to the intellectual conversion that inspired Fuchs to reconsider his concepts following the commission appointment. From there, Graham engages in a sustained critique of Fuchs' natural theory, addressing both the strengths and weaknesses to be found there and suggest possible avenues of development that would make a positive contribution to the ongoing quest to rehabilitate the Roman Catholic natural law theory that continues to dominate the landscape of moral theology today.

In this careful analysis and evaluation of the monumental influence of Niebuhr, Werpehowski traces four streams that flow from Niebuhr's theology, particularly as it deals with ethics. In a tightly knit and comprehensive investigation of the work of four contemporary ethicists, important in their own right, Paul Ramsey, Stanley Hauerwas, James Gustafson, and Kathryn Tanner, Werpehowski explores how the legacy of Niebuhr has made an impact on their thought and work. He presents a clear, concise, nuanced, analytical criticism of the development of the four ethicist's construction of ethics-and does it in a way that interweaves and puts the four into a dialogue and conversation with Niebuhr and each other. Addressing a number of substantive issues, including the viability of just war tradition and the relationship between "church" and "world", "American Protestant Ethics and the Legacy of H. Richard Niebuhr" demonstrates that Christian ethics operates within a set of polar tensions and that such "conversations" as are developed within need to be a part of moral discourse inside and between a variety of communities of faith.

John Courtney Murray, S.J. (1904-1967), is most renowned for his ethical writings, which distinguish between the secular and the sacred, and for his defense of civil religious freedom based on natural law philosophy. His later theological writings, however, in which he sought to reintegrate the temporal and the spiritual, civil society and the church, philosophy and theology, have been largely ignored. In this new collection of essays - previously scattered among various periodicals over the course of thirty years - J. Leon Hooper, S.J., presents a selection of Murray's theological writings that not only outlines and highlights the integrity of Murray's moves towards a public theological discourse but also contributes to the ongoing post-conciliar task of integrating the secular and the sacred, thereby invigorating American public conversation today. In his editorial introductions, Hooper furthers Murray scholarship by identifying two distinct links between Murray's well known non-theological writings and the explicitly theological work that also spans his public life.Common to both areas are Murray's deepening appreciation of the historicity of all human knowing and the cognitional operations that the human person brings to both sacred and profane living. By making available Murray's explicitly theological and Christian humanism writings, this collection further enriches American ethical, theological and philosophical debate.

Applying the ethical concepts of Thomas Aquinas to contemporary moral problems, this book both presents new interpretations of Thomist theology and offers new insights into today's perplexing moral dilemmas. This volume addresses such contemporary issues as internalized oppression, especially as it relates to women and African-Americans; feminism and anger; child abuse; friendship and charity; and finally, justice and reason. The collection revives Aquinas as an ethicist who has relevant things to say about contemporary concerns. These essays illustrate how Thomistic ethics can encourage and empower people in moral struggles. As the first book to use Aquinas to explore such issues as child abuse and oppression, it includes a variety of approaches to Aquinas' ethics. "Aquinas and Empowerment" is a valuable resource for students of classical thought and contemporary ethics.

Despite the growing interest among philosophers and theologians in virtue ethics, its proponents have done little to suggest why Christians in particular find virtue ethics attractive. Joseph J. Kotva, Jr., addresses this question in "The Christian Case for Virtue Ethics", showing that virtue theory offers an ethical framework that is highly compatible with Christian morality. Kotva defines virtue ethics and demonstrates its ability to voice Christian convictions about how to live the moral life. He evaluates virtue theory in light of systematic theology and Scripture, arguing that Christian ethics could be profitably linked with neo-Aristotelian virtue ethics. Ecumenical in tone, this book provides a thorough but accessible introduction to recent philosophical accounts of virtue and offers an original, explicitly Christian adaptation of these ideas. It will be of value to students and scholars of philosophy, theology, and religion, as well as to those interested in the debates surrounding virtue ethics.

Although the two great commandments to love God and to love our neighbors as ourselves are central to Christianity, few theologians or spiritual writers have undertaken an extensive account of the meaning and forms of these loves. Most accounts, in fact, make love of God and love of self either impossible or immoral. Integrating these two commandments, Edward Vacek, SJ, develops an original account of love as the theological foundation for Christian ethics. Vacek criticizes common understandings of agape, eros, and philia, examining the arguments of Aquinas, Nygren, Outka, Rahner, Scheler, and other theologians and philosophers. He defines love as an emotional, affirmative participation in the beloved's real and ideal goodness, and he extends this definition to the love between God and self. Vacek proposes that the heart of Christian moral life is loving cooperation with God in a mutually perfecting friendship.

Charles E. Curran presents the first in-depth analysis of the origins of Catholic moral theology in the United States, focusing on three significant figures in the late nineteenth century and demonstrating that methodological pluralism and theological diversity existed in the Church even then. Curran begins by tracing the historical development of moral theology, especially as presented in nineteenth-century manuals of moral theology, which offered a legal model of morality including a heavy emphasis on canon law. He then probes the different approaches and ideas of three important writers: Aloysius Sabetti, a Jesuit who was a typical, as well as the most influential, American manualist; Thomas J. Bouquillon, first chair of moral theology at Catholic University of America, a neoscholastic who criticized the manuals' approach as narrow and incomplete for failing to address principles, virtues, and the connection to systematic theology; and clerical educator John B. Hogan, a casuist who developed a more inductive and historically conscious methodology.Curran describes how all three men dealt in different ways with the increasing role of authoritative teachings in moral theology from the Vatican. He also shows how they reflected their American context and the views of their own time on women and sexuality. So little attention has been paid to the development of moral theology in this country that these authors are unknown to many scholars. Curran's book corrects this oversight and proposes that the ferment revealed in their writings offers important lessons for contemporary Catholic moral theology.

People who helped exterminate Jews during the shoah (Hebrew for "holocaust") often claimed that they only did what was expected of them. Intrigued by hearing the same response from individuals who rescued Jews, David R. Blumenthal proposes that the notion of ordinariness used to characterize Nazi evil is equally applicable to goodness. In this provocative book, Blumenthal develops a new theory of human behavior that identifies the social and psychological factors that foster both good and evil behavior. Drawing on lessons primarily from the shoah but also from well-known obedience and altruism experiments, My Lai, and the civil rights movement, Blumenthal deftly interweaves insights from psychology, history, and social theory to create a new way of looking at human behavior. Blumenthal identifies the factors - social hierarchy, education, and childhood discipline - that shape both good and evil attitudes and actions. Considering how our religious and educational institutions might do a better job of encouraging goodness and discouraging evil, he then makes specific recommendations for cultivating goodness in people, stressing the importance of the social context of education.He reinforces his ideas through stories, teachings, and case histories from the Jewish tradition that convey important lessons in resistance and goodness. Appendices include the ethical code of the Israel Defense Forces, material on non-violence from the Martin Luther King, Jr., Center, a suggested syllabus for a Jewish elementary school, and a list of prosocial sources on the Web, as well as a complete bibliography. If people can commit acts of evil without thinking, why can't even more commit acts of kindness? Writing with power and insight, Blumenthal shows readers of all faiths how we might replace patterns of evil with empathy, justice, and caring, and through a renewed attention to moral education, perhaps prevent future shoahs.

Heated debates over such issues as abortion, contraception, ordination, and Church hierarchy suggest that feminist and natural law ethics are diametrically opposed. Cristina L.H. Traina now reexamines both Roman Catholic natural law tradition and Anglo-American feminist ethics and reconciles the two positions by showing how some of their aims and assumptions complement one another. After carefully scrutinizing Aquinas' moral theology, she analyzes trends in both contemporary feminist ethics, theological as well as secular, and twentieth-century Roman Catholic moral theology. Although feminist ethics reject many of the methods and conclusions of the scholastic and revisionist natural law schools, Traina shows that a truly Thomistic natural law ethic nonetheless provides a much-needed holistic foundation for contemporary feminist ethics. On the other hand, she offers new perspectives on the writings of Josef Fuchs, Richard McCormick, and Gustavo Gutierrez, arguing that their failure to catch the full spirit of Thomas' moral vision is due to inadequate attention to feminist critical methods.This highly original book proposes an innovative union of two supposedly antagonistic schools of thought, a new feminist natural law that would yield more comprehensive moral analysis than either existing tradition alone. This is a provocative book not only for students of moral theology but also for feminists who may object to the very notion of natural law ethics, suggesting how each might find insight in an unlikely place.

Drawing on multiple interconnected scriptural and spiritual sources, the Jewish tradition of ethical reflection is intricate and nuanced. This book presents scholarly Jewish perspectives on suffering, healing, life, and death, and it compares them with contemporary Christian and secular views. The Jewish perspectives presented in this book are mainly those of orthodox scholars, with the responses representing primarily Christian-Catholic points of view. Readers unfamiliar with the Jewish tradition will find here a practical introduction to its major voices, from Spinoza to Jewish religious law. The contributors explore such issues as active and passive euthanasia, abortion, assisted reproduction, genetic screening, and health care delivery. Offering a thoughtful and thought-provoking dialogue between Jewish and Christian scholars, "Jewish and Catholic Bioethics" is an important contribution to ecumenical understanding in the realm of health care.

This book is the first comprehensive analysis of the thought of Ignacio Ellacuria, the Jesuit philosopher-theologian martyred for his work on behalf of Latin America's oppressed people. While serving as president of the Jesuit-run University of Central America in the midst of El Salvador's brutal civil war, Ellacuria was also a prolific writer. His advocacy on behalf of the country's persecuted majority provoked the enmity of the Salvadoran political establishment. On November 16, 1989, members of the Salvadoran military entered the university's campus and murdered Ellacuria, along with five other Jesuit priests and two women. Kevin F. Burke, SJ, shows why Ellacuria is significant not only as a martyr but also as a theologian. Ellacuria effectively integrated philosophy, history, anthropology, and sociopolitical analysis into his theological reflections on salvation, spirituality, and the church to create an original contribution to liberation theology.Ellacuria's writings directly address one of the most vexing issues in theology today: Can theologians account for the demands arising from both the particularity of their various social-historical situations and also the universal claims of Christian revelation? Burke explains how Ellacuria bases theology in a philosophy of historical reality - the "ground beneath the cross" - and interprets the suffering of "the crucified people" in the light of Jesus' crucifixion. Ellacuria thus inserts the theological realities of salvation and transcendence squarely within the course of human events, and he connects these to the Christian mandate to "take the crucified people down from their crosses". Placing Ellacuria's thought in the context of historical trends within the Roman Catholic Church, particularly Vatican II and the rise of liberation theology in Latin America, Burke argues that Ellacuria makes a distinctive contribution to contemporary Catholic theology.

Although he is one of the most influential Catholic theologians in Europe, very few of Klaus Demmer's writings are available in English. This translation of his well-known work on moral theology introduces Demmer's thought to English-speaking audiences. In an original synthesis of scholastic and continental philosophy, Demmer brings the Catholic moral tradition into conversation with contemporary philosophical schools - transcendental, hermeneutical, and analytical - to fashion a moral theology in the spirit of the Second Vatican Council. He shows the richness of the neoscholastic tradition in shaping and being shaped by our contemporary self-understanding. A complete bibliography of Demmer's works will assist readers in seeking out more of his writings.

In these essays, a diverse group of ethicists draw insights from both religious and feminist scholarship in order to propose creative new approaches to the ethics of medical care. While traditional ethics emphasizes rules, justice, and fairness, the contributors to this volume embrace an "ethics of care", which regards emotional engagement in the lives of others as basic to discerning what we ought to do on their behalf. The essays reflect on the three related themes: community, narrative, and emotion. They argue for the need to understand patients and caregivers alike as moral agents who are embedded in multiple communities, who seek to attain or promote healing partly through the medium of storytelling, and who do so by cultivating good emotional habits. A thought-provoking contribution to a field that has long been dominated by an ethics of principle, "Medicine and the Ethics of Care" will appeal to scholars and students who want to move beyond the constraints of that traditional approach.

Just what is a human being? Who counts? The answers to these questions are crucial when one is faced with the ethical issue of taking human life. In this affirmation of the intrinsic personal dignity and inviolability of every human individual, John Kavanaugh, S.J., denies that it can ever be moral to intentionally kill another. Today in every corner of the world men and women are willing to kill others in the name of "realism" and under the guise of race, class, quality of life, sex, property, nationalism, security, or religion. We justify these killings by either excluding certain humans from our definition of personhood or by invoking a greater good or more pressing value. Kavanaugh contends that neither alternative is acceptable. He formulates an ethics that opposes the intentional killing not only of medically "marginal" humans but also of depersonalized or criminalized enemies. Offering a philosophy of the person that embraces the undeveloped, the wounded, and the dying, he proposes ways to recover a personal ethical stance in a global society that increasingly devalues the individual.Kavanaugh discusses the work of a range of philosophers, artists, and activists from Richard Rorty and Soren Kierkegaard to Albert Camus and Woody Allen, from Mother Teresa to Jack Kevorkian. His approach is in stark contrast to that of writer Peter Singer and others who believe that not all human life has intrinsic moral worth. It will challenge philosophers, students of ethics, and anyone concerned about the depersonalization of contemporary life.

For those who undergo it, infertility treatment is costly, time-consuming, invasive, and emotionally and physically arduous, yet technology remains the focus of most public discussion of the topic. Drawing on concepts from medical ethics, feminist theory, and Roman Catholic social teaching, Maura A. Ryan analyzes the economic, ethical, theological, and political dimensions of assisted reproduction. Taking seriously the experience of infertility as a crisis of the self, the spirit, and the body, Ryan argues for the place of reproductive technologies within a temperate, affordable, sustainable, and just health care system. She contends that only by ceasing to treat assisted reproduction as a consumer product can meaningful questions about medical appropriateness and social responsibility be raised. She places infertility treatments within broader commitments to the common good, thereby understanding reproductive rights as an inherently social, rather than individual, issue.Arguing for some limits on access to reproductive technology, Ryan considers ways to assess the importance of assisted reproduction against other social and medical prerogatives and where to draw the line in promoting fertility. Finally, Ryan articulates the need for a compassionate spirituality within faith communities that will nurture those who are infertile.

Western moral and political theory in the last two centuries has widely held that morality and politics are independent of a divine reality. Claiming that this consensus is flawed, prominent theologian Franklin I. Gamwell argues that there is a necessary relation between moral worth and belief in God. Without appealing to the beliefs of any specific religion, Gamwell defends a return to the view that moral and political principles depend on a divine purpose. To separate politics from the divine misrepresents the distinctive character of human freedom, Gamwell maintains, and thus prevents a full understanding of the nature of justice. Principles of justice define "democracy on purpose" as the political form in which we pursue the divine good. Engaging in a dialogue with such major representatives of the dominant consensus as Kant, Habermas, and Rawls, and informed by the philosophical writings of Alfred North Whitehead, this book makes the case for a neoclassical metaphysics that restores a religious sensibility to our political life.

Charles E. Curran offers the first comprehensive analysis and criticism of the development of modern Catholic social teaching from the perspective of theology, ethics, and church history. Curran studies the methodology and content of the documents of Catholic social teaching, generally understood as comprising twelve papal letters beginning with Leo XIII's 1891 encyclical Rerum novarum, two documents from Vatican II, and two pastoral letters of the U.S. bishops. He contends that the fundamental basis for this body of teaching comes from an anthropological perspective that recognizes both the inherent dignity and the social nature of the human person—thus do the church's teachings on political and economic matters chart a middle course between the two extremes of individualism and collectivism. The documents themselves tend to downplay any discontinuities with previous documents, but Curran's systematic analysis reveals the significant historical developments that have occurred over the course of more than a century. Although greatly appreciative of the many strengths of this teaching, Curran also points out the weaknesses and continuing tensions in Catholic social teaching today. Intended for scholars and students of Catholic social ethics, as well as those involved in Catholic social ministry, this volume will also appeal to non-Catholic readers interested in an understanding and evaluation of Catholic social teaching.

Charles E. Curran offers the first comprehensive analysis and criticism of the development of modern Catholic social teaching from the perspective of theology, ethics, and church history. Curran studies the methodology and content of the documents of Catholic social teaching, generally understood as comprising twelve papal letters beginning with Leo XIII's 1891 encyclical Rerum novarum, two documents from Vatican II, and two pastoral letters of the U.S. bishops. He contends that the fundamental basis for this body of teaching comes from an anthropological perspective that recognizes both the inherent dignity and the social nature of the human person - thus do the church's teachings on political and economic matters chart a middle course between the two extremes of individualism and collectivism. The documents themselves tend to downplay any discontinuities with previous documents, but Curran's systematic analysis reveals the significant historical developments that have occurred over the course of more than a century. Although greatly appreciative of the many strengths of this teaching, Curran also points out the weaknesses and continuing tensions in Catholic social teaching today.Intended for scholars and students of Catholic social ethics, as well as those involved in Catholic social ministry, this volume will also appeal to non-Catholic readers interested in an understanding and evaluation of Catholic social teaching.

In this comprehensive anthology, twenty-seven outstanding scholars from North America and Europe address every major aspect of Thomas Aquinas' understanding of morality and comment on his remarkable legacy. While there has been a revival of interest in recent years in the ethics of St. Thomas, no single work has yet fully examined the basic moral arguments and content of Aquinas' major moral work, the Second Part of "The Summa Theologiae". This work fills that lacuna. The first chapters of "The Ethics of Aquinas" introduce readers to the sources, methods, and major themes of Aquinas' ethics. The second part of this book provides an extended discussion of ideas in the Second Part of "The Summa Theologiae", in which contributors present cogent interpretations of the structure, major arguments, and themes of each of the treatises. The third and final part examines aspects of Thomistic ethics in the twentieth century and beyond. These essays reflect a diverse group of scholars representing a variety of intellectual perspectives. Contributors span numerous fields of study, including intellectual history, medieval studies, moral philosophy, religious ethics, and moral theology.This remarkable variety underscores how interpretations of Thomas' ethics continue to develop and evolve - and stimulate fervent discussion within the academy and the church. This volume is aimed at scholars, students, clergy, and all those who continue to find Aquinas a rich source of moral insight.

It was by far the most controversial document to emerge from Vatican II - "Dignitatis Humanae", or "the Declaration on Religious Freedom". Drafted largely by prominent Jesuit theologian John Courtney Murray, it represented a departure from previous Catholic teachings in that it acknowledged and accepted as normative the separation between Church and State and declared religious freedom a fundamental human right. In doing this, it set forth guidelines for the role of the Catholic Church in secular liberal and pluralistic societies. Nearly four decades later, Herminio Rico examines the continued relevance of this declaration in today's world, compares its most paradigmatic interpretations, and proposes a reconsideration of its import for contemporary church-society relationships. He offers a detailed analysis of how Pope John Paul II has appropriated, interpreted, and developed the main themes of the document, and how he has applied them to such contentious modern issues as the fall of Communism and the rise of secular pluralism.In addition, Rico sets forth his own vision of the future of Dignitatis Humanae, and how the profound themes of the declaration can be applied in years to come to help the church find a way to engage effectively with, and within, pluralistic societies. Of interest to students of Catholic thought, church-society relationships, the legacy of John Courtney Murray, and the teachings of John Paul II, this book offers a fresh perspective on one of the most important documents in the modern history of the Catholic church.

This book is the first comprehensive analysis of the thought of Ignacio Ellacuria, the Jesuit philosopher - theologian martyred for his work on behalf of Latin America's oppressed people. While serving as president of the Jesuit-run University of Central America in the midst of El Salvador's brutal civil war, Ellacuria was also a prolific writer. His advocacy on behalf of the country's persecuted majority provoked the enmity of the Salvadoran political establishment. On November 16, 1989, members of the Salvadoran military entered the university's campus and murdered Ellacuria, along with five other Jesuit priests and two women. Kevin F. Burke, SJ, shows why Ellacuria is significant not only as a martyr but also as a theologian. Ellacuria effectively integrated philosophy, history, anthropology, and sociopolitical analysis into his theological reflections on salvation, spirituality, and the church to create an original contribution to liberation theology.Ellacuria's writings directly address one of the most vexing issues in theology today: can theologians account for the demands arising from both the particularity of their various social-historical situations and also the universal claims of Christian revelation? Burke explains how Ellacuria bases theology in a philosophy of historical reality - the "Ground Beneath the Cross" - and interprets the suffering of "the crucified people" in the light of Jesus' crucifixion. Ellacuria thus inserts the theological realities of salvation and transcendence squarely within the course of human events, and he connects these to the Christian mandate to "take the crucified people down from their crosses". Placing Ellacuria's thought in the context of historical trends within the Roman Catholic Church, particularly Vatican II and the rise of liberation theology in Latin America, Burke argues that Ellacuria makes a distinctive contribution to contemporary Catholic theology.

The field of bioethics was deeply influenced by religious thinkers as it emerged in the 1960s and early 1970s. Since that time, however, a seemingly neutral political liberalism has pervaded the public sphere, resulting in a deep suspicion of those bringing religious values to bear on questions of bioethics and public policy. As a theological ethicist and progressive Catholic, Lisa Sowle Cahill does not want to cede the "religious perspective" to fundamentalists and the pro-life movement, nor does she want to submit to the gospel of a political liberalism that champions individual autonomy as holy writ. In Theological Bioethics, Cahill calls for progressive religious thinkers and believers to join in the effort to reclaim the best of their traditions through jointly engaging political forces at both community and national levels. In Cahill's eyes, just access to health care must be the number one priority for this type of "participatory bioethics." She describes a new understanding of theological bioethics that must go beyond decrying injustice, beyond opposing social practices that commercialize human beings, beyond painting a vision of a more egalitarian future.Such a participatory bioethics, she argues, must also take account of and take part in a global social network of mobilization for change; it must seek out those in solidarity, those involved in a common calling to create a more just social, political, and economic system. During the past two decades Cahill has made profound contributions to theological ethics and bioethics. This is a magisterial and programmatic statement that will alter how the religiously inclined understand their role in the great bioethics debates of today and tomorrow that yearn for clear thinking and prophetic wisdom.

The United States was founded on a commitment to religious tolerance. Based on this commitment, it has become one of the most religiously diverse and religiously observant liberal democracies in the world. Inherent in this political reality is the question, "What is the appropriate relationship between religious beliefs and public life?" This is not a new question, but in contemporary US politics it has become a particularly insistent one. In this intelligent, wide-ranging book, Kristin Heyer provides new and nuanced answers. Prophetic and Public employs the discourse of public theology to consider what constitutes appropriate religio-political engagement. According to Heyer, public theology connects religious faith, concepts, and practices to their public relevance for the wider society. Her use of public theology concepts to address the appropriate possibilities and limits for religio-political engagement in the United States is both useful and enlightening. Heyer approaches the relationship between public morality and religious commitment through the example of the Catholic Church.She looks at two prominent Catholics-Michael Baxter and Bryan Hehir-as a way of discussing norms for practice of public theology. Heyer also analyzes case studies of three US Catholic advocacy groups: The US Conference of Catholic Bishops, NETWORK, and Pax Christi USA. Through her analysis she shows the various ways that the organizations' Catholic identity impacts their social and political efforts. From her investigations come norms that define possibilities and limits for political actions based on religious conviction. This deeply thoughtful book examines what is truly fundamental and inescapable about public life and private religious belief in the United States. In doing so, it makes skillful use of the tools of theology, philosophy, law, and advocacy to demonstrate that the Catholic Church reveals great diversity in its public theology, providing legitimate options for a faithful response to urgent political issues.