This book is a primary resource in the new and growing field of Christian Ethnography. In response to a variety of critical intellectual currents (post-colonial, post-modern, and post-liberal), scholars in Christian theology and ethics are increasingly taking up the tools of ethnography as a means to ask fundamental moral questions and to make more compelling and credible moral claims. Privileging particularity, rather than the more traditional effort to achieve universal or at least generalizable norms in making claims regarding the Christian life, echoes the most fundamental insight of the Christian tradition - that God is known most fully in Jesus of Nazareth. Echoing this 'scandal of particularity' at the heart of the Christian tradition, theologians and ethicists involved in ethnographic research draw on the particular to seek out answers to core questions of their discipline: who God is and how we become the people we are, how to conceptualize moral agency in relation to God and the world, and how to flesh out the content of conceptual categories such as justice that help direct us in our daily decisions and guiding institutions.

The 1960 publication of We Hold These Truths marked a significant event in the history of modern American thought. Since that time, Sheed & Ward has kept the book in print and has published several studies of John Courtney Murray's life and work. We are proud to present a new edition of this classic text, which features a comprehensive introduction by Peter Lawler that places Murray in the context of Catholic and American history and thought while revealing his relevance today. From the new Introduction by Peter Lawler: The Jesuit John Courtney Murray (1904-67) was, in his time, probably the best known and most widely respected American Catholic writer on the relationship between Catholic philosophy and theology and his country's political life. The highpoint of his influence was the publication of We Hold These Truths in the same year as an election of our country's first Catholic president. Those two events were celebrated by a Time cover story (December 12, 1960) on Murray's work and influence. The story's author, Protestant Douglas Auchincloss, reported that it was "The most relentlessly intellectual cover story I've done." His amazingly wide ranging and dense-if not altogether accurate-account of Murray's thought was crowned with a smart and pointed conclusion: "If anyone can help U.S. Catholics and their non-Catholic countrymen toward the disagreement that precedes understanding-John Courtney Murray can." . . . Murray's work, of course, is treated with great respect and has had considerable influence, but now it's time to begin to think of him as one of America's very few genuine political philosophers. His disarmingly lucid and accessible prose has caused his book to be widely cited and celebrated, but it still is not well understood. It is both praised and blamed for reconciling Catholic faith with the fundamental premises of American political life. It is praised by liberals for paving the way for Vatican II's embrace of the American idea of religious liberty, and it is

Mehr als in anderen Teilen Europas haben sich die grossen christlichen Kirchen Jugoslawiens eng mit dem Nationalismus verbunden. Der jugoslawische Staat litt unter diesem Bundnis, fur das er gleichzeitig mit verantwortlich war. Der Autor verfolgt die Entwicklung des religioesen Nationalismus bei Serben und Kroaten von der Mitte des 19. Jahrhunderts bis in die Gegenwart. Dabei kommt er auch auf Themen, die bislang wenig beachtet worden sind: den russischen Einfluss auf die serbische Orthodoxie, die Beziehungen zwischen der katholischen Kirche und der kroatischen Diaspora und das Verhaltnis des Klerus zu Globalisierung und Menschenrechten.

This study examines the influence of John Calvin in ethics eschatology and education, as well as those influences that affected him. It examines his writings to determine if his vision made him an innovator. The research searched for reforms in the areas of ethics, curriculum, understanding of the teaching office, and universal education. It also looked at philosophy, economics, and labor. A belief in the after life and end times was an ethical motivation for Calvin and education was a means by which the people that he worked with and wrote to could understand how they should live and why they should live like that. Thus, there is an important connection among ethics, eschatology and education. All people were to work to their potential at their job because in doing their job they would honor God. Teachers were especially important. Those who taught would affect the quality of education. Calvin worked to provide teacher training and support. He believed that all occupations could be a special calling from God and education was a means to prepare the young person for his or her calling. Schools existed in Geneva before Calvin arrived in 1536; however, they did not function in the way that Calvin would have liked. Calvin provided the elementary students with a needed text when he prepared a catechism. The students had written material that they could read and study and a systematic presentation of the basic doctrines of the Christian faith. Calvin also wanted more appropriate facilities in which the students could learn. Although his organization of the schools improved the atmosphere for learning, the building of the Academy was his dream and became his major educational achievement in the city of Geneva. Because16th century students needed to be prepared for the new world, there was a need for curriculum change. The students were required to read many of the prominent Greek and Roman authors in the ancient languages but the student learned theology, Hebrew, poetry, dialectic and rhetoric, physics, and mathematics as well. Calvin wished to graduate a well rounded scholar who could take his or her place in society. In this way the citizens of Geneva and all those of the Reformed belief would be better prepared for life on earth and the after life.