Science has now demonstrated without a doubt that we live in an "unfinished universe." Discoveries in geology, biology, cosmology and other fields of scientific inquiry have shown that the cosmos has a narrative character and that the story is far from over. The sense of a universe that is still coming into being provides a fertile new framework for thinking about the relationship of faith to science. John F. Haught argues that if we take seriously the fact that the universe is a drama still unfolding, we can think new thoughts about God, and indeed about all the perennial themes of theology. Science's recent realization that the universe is dramatic, however, has yet to penetrate deeply into either spiritual or intellectual life. Most Christian thought and spirituality still presuppose an essentially static universe while influential academic and intellectual culture remains stuck in a stagnant materialist naturalism and cosmic pessimism. Resting on the Future asks about the meaning of an unfinished universe from the point of view of both Christian theology and contemporary intellectual life. Each chapter covers a distinct aspect of what Haught takes to be an essential transition to a new age in Catholic life and thought. Biology, cosmology, and other fields of science now provide the setting for a wholesome transformation of Catholic thought from a still predominantly pre-scientific to a more hopeful and scientifically informed vision of God, humanity and the natural world.

The celebration of the liturgy of the Holy Eucharist is one of the central issues in the Roman Catholic Church today. To mark the "Year of the Eucharist", the Society of St. Catherine of Siena held a conference on the Eucharistic liturgy at Oxford in 2005. This book contains the energetic and fruitful reflection of the scholars present at the conference. The contributions are academically demanding yet accessible to a wider audience. The collection does not seek a solution to the current problems, rather it promotes an open discussion about the theological, philosophical and historical issues surrounding the celebration of the liturgy and its future as well as paying attention to the increasing interest in the pre-conciliar rites.

This book is about the sexual and religious lives of Catholic women in post-war England. It uses original oral history material to uncover the way Catholic women negotiated spiritual and sexual demands at a moment when the two increasingly seemed at odds with each other. It also examines the public pronouncements and secretive internal documents of the central Catholic Church, offering a ground-breaking new explanation of the Pope's decision to prohibit the Pill in 1968. The material gathered here offers a fresh perspective on the idea that 'sex killed God', reframing dominant approaches to the histories of sex, religion and social change. The book will be essential reading not only for scholars of sexuality, religion, gender and oral history, but anyone interested in social and cultural change more broadly. -- .

What role do novels, drama, and tragedy play within Christian thought and living? The twentieth century Catholic theologian Hans Urs von Balthasar addressed these questions using tragic drama. For him, Christ was the true tragic hero of the world who exceeded all tragic literature and experience. Balthasar demonstrated how ancient, pre-Christian tragedy and Renaissance works contained important Christian concepts, but he critiqued modern novels as failing to be either truly tragic or Christian. By examining the tragic novels of Thomas Hardy on their own terms, we have an important counterpoint to Balthasar's argument that the novel is too prosaic for theological reflection. Hardy's novels are an apt pairing for examination and critique, as they are both classically and biblically influenced, as well as contemporary.The larger implication for Balthasar's theology is that his innovations in theological aesthetics and tragedy must be expanded in the light of modernity and the tragic novel.

As Americans moved from farms and small towns to large cities, they tended to lose a hallmark of their earlier life: comparatively direct participation in the discourse of pragmatic affairs. The ubiquitous radio, which became a primary medium of communication during the Great Depression, tended to make Americans listeners more than speakers about important issues. Nevertheless, as the economic catastrophe of the time evoked desires in people to express their hopes and fears for the future, Americans nevertheless tended to be reticent. They instead bestowed leadership on speakers who articulated those hopes and fears on their behalf--particularly orators who effectively utilized radio. Possessed with the ability to deliver speeches exceptionally well and to phrase ideas so eloquently as to be admired by listeners, Father Charles E. Coughlin emerged as that surrogate spokesperson for many Americans. Moreover, because the medium of radio endowed his discourse with a credibility enhanced by his own ethos, he emerged as a persuader who fulfilled the mass media role known as opinion leadership. He also capitalized on the inherent advantages of orality as a significant factor that influenced how people responded to the myriad messages of the vast communication mosaic in which Americans lived at the onset of the electronic age. Father Coughlin exemplifies that speaker who achieves the role of an opinion leader in contemporary society.

In this collection of essays, leading scholars analyze the relationship between Franklin D. Roosevelt, the Vatican, and the Roman Catholic Church in America. With the nation mired in economic depression and the threat of war looming across the Atlantic, in 1932 Catholics had to weigh political allegiance versus religious affiliation. Many chose party over religion, electing FDR, a Protestant. This book, a complex blend of religion and politics with the added ingredients of economics and war, grew out of an international conference in 1998 held at the Franklin and Eleanor Roosevelt Institute in Hyde Park, New York. From the multiplicity of Catholic responses to the New Deal, through FDR’s diplomatic relationship with the Vatican during World War II, and on to the response of the US and the Vatican to the Holocaust, this book expands our understanding of a fascinating and largely unexplored aspect of FDR’s presidency.

For 35 years, Edwin Barlow taught mathematics at his beloved Horace Greeley High School in Upstate New York. For 35 years, thousands of students passed through his classroom. Yet when he died, he remained as much an enigma as the day he arrived, for he deliberately shrouded his life in rumor and mystery.

John Henry Newman is often described as 'the Father of the Second Vatican Council'. He anticipated most of the Council's major documents, as well as being an inspiration to the theologians who were behind them. His writings offer an illuminating commentary both on the teachings of the Council and the way these have been implemented and interpreted in the post-conciliar period. This book is the first sustained attempt to consider what Newman's reaction to Vatican II would have been. As a theologian who on his own admission fought throughout his life against theological liberalism, yet who pioneered many of the themes of the Council in his own day, Newman is best described as a conservative radical who cannot be classed simply as either a conservative or liberal Catholic. At the time of the First Vatican Council, Newman adumbrated in his private letters a mini-theology of Councils, which casts much light on Vatican II and its aftermath. Noted Newman scholar, Ian Ker, argues that Newman would have greatly welcomed the reforms of the Council, but would have seen them in the light of his theory of doctrinal development, insisting that they must certainly be understood as changes but changes in continuity rather than discontinuity with the Church's tradition and past teachings. He would therefore have endorsed the so-called 'hermeneutic of reform in continuity' in regard to Vatican II, a hermeneutic first formulated by Pope Benedict XVI and subsequently confirmed by his successor, Pope Francis, and rejected both 'progressive' and ultra-conservative interpretations of the Council as a revolutionary event. Newman believed that what Councils fail to speak of is of great importance, and so a final chapter considers the kind of evangelization - a topic notably absent from the documents of Vatican II - Newman thought appropriate in the face of secularization.

Unlike the traditional terms Counter-Reformation or Catholic Reform, this book does not see Catholicism from 1450 to 1700 primarily in relationship to the Protestant Reformation but as both shaped by the revolutionary changes of the early modern period and actively refashioning itself in response to these changes: the emergence of the early modern state; economic growth and social dislocation; the expansion of Europe across the seas; the Renaissance; and, to be sure, the Protestant Reformation. Bireley devotes particular attention to new methods of evangelization in the Old World and the New, education at the elementary, secondary and university levels, the new active religious orders of women and men, and the effort to create a spirituality for the Christian living in the world. A final chapter looks at the issues raised by Machiavelli, Galileo and Pascal. Robert Bireley is a leading Jesuit historian and uniquely well placed to reassess this centrally important subject for understanding the dynamics of early modern Europe. This book will be of great value to all those studying the political, social, religious and cultural history of the period.

Since 1965 there has been an explosion of fiction about being Catholic, clearly a result of confusions in the post-Vatican II church. American Catholic culture has suffered severe dislocations, and fiction has provided one way of coping with those dislocations. In Testing the Faith, Anita Gandolfo provides an overview of fiction about the American Catholic experience. The book considers emerging novelists such as Mary Gordon and Valerie Sayers and established writers like Paul Theroux. Among the popular writers covered are Andrew Greeley and William X. Keinzle. The volume also considers the emergence of new, young writers, such as Jeanne Schinto, Sheila O'Connor, and Philip Deaver. By analyzing patterns in contemporary Catholic fiction, Gandolfo shows both the shared interest these writers have in the Catholic experience and their individual perspectives on that experience. The book is the first to consider post-Vatican II Catholic literature, and will be of interest to those concerned with both the Catholic experience and current literature.