Hans Urs von Balthasar is emerging as a colossus of twentieth-century theology. More and more of his works are being translated. But as yet he is mainly known only through his great multi-volume trilogy 'Glory', 'Theo-Drama' and Theo-Logic'.Aidan Nichols has treated each part of the trilogy and theearly worksin his widely acclaimed 'Introduction to Hans Urs von Balthasar'.In this final volume he explores all von Balthasar'slater works. Many of these works are extremely important, although several are as yet untranslated and several as yet almost unknown. Nichols ranges widely and comprehensively, from journal articles to his major works, such as 'Apokalypse der deutschen Seele', to his final short works. The result is a wholly new perspective on von Balthasar, a contextualising of his trilogy and an illumination of his whole life and work.

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.

Saints and Signs analyzes a corpus of hagiographies, paintings, and other materials related to four of the most prominent saints of early modern Catholicism: Ignatius of Loyola, Philip Neri, Francis Xavier, and Therese of Avila. Verbal and visual documents - produced between the end of the Council of Trent (1563) and the beginning of the pontificate of Urban VIII (1623) - are placed in their historical context and analyzed through semiotics - the discipline that studies signification and communication - in order to answer the following questions: How did these four saints become signs of the renewal of Catholic spirituality after the Reformation? How did their verbal and visual representations promote new Catholic models of religious conversion? How did this huge effort of spiritual propaganda change the modern idea of communication? The book is divided into four sections, focusing on the four saints and on the particular topics related to their hagiologic identity: early modern theological debates on grace (Ignatius of Loyola); cultural contaminations between Catholic internal and external missions (Philip Neri); the Christian identity in relation to non-Christian territories (Francis Xavier); the status of women in early modern Catholicism (Therese of Avila).

The Gouda Windows (1552-1572): Art and Catholic Renewal on the Eve of the Dutch Revolt offers the first complete analysis of the cycle of monumental Renaissance stained-glass windows donated to the Sint Janskerk in Gouda, after a fire gutted it in 1552. Central among the donors were King Philip II of Spain and Joris van Egmond, Bishop of Utrecht, who worked together to reform the Church. The inventor of the iconographic program, a close associate to the bishop as well as the king, strove to renew Catholic art by taking the words of Jesus as a starting point. Defining Catholic religion based on widely accepted biblical truths, the ensemble shows that the Mother Church can accommodate all true Christians.