The Roman Catholic leadership still refuses to ordain women officially or even to recognize that women are capable of ordination. But is the widely held assumption that women have always been excluded from such roles historically accurate? How might the current debate change if our view of the history of women's ordination were to change?
In The Hidden History of Women's Ordination, Gary Macy offers illuminating and surprising answers to these questions. Macy argues that for the first twelve hundred years of Christianity, women were in fact ordained into various roles in the church. He uncovers references to the ordination of women in papal, episcopal and theological documents of the time, and the rites for these ordinations have survived. The insistence among scholars that women were not ordained, Macy shows, is based on a later definition of ordination, one that would have been unknown in the early Middle Ages. In the early centuries of Christianity, ordination was understood as the process and the ceremony by which one moved to any new ministry in the community. In the early Middle Ages, women served in at least four central ministries: episcopa (woman bishop), presbytera (woman priest), deaconess and abbess. The ordinations of women continued until the Gregorian reforms of the eleventh and twelfth centuries radically altered the definition of ordination. These reforms not only removed women from the ordained ministry, but also attempted to eradicate any memory of women's ordination in the past.
With profound implications for how women are viewed in Christian history, and for current debates about the role of women in the church, The Hidden History of Women's Ordinationoffers new answers to an old question and overturns a long-held erroneous belief.

Using light as fil rouge reuniting theology and ritual with the architecture, decoration, and iconography of cultic spaces, the present study argues that the mise-en-scene of fifth-century baptism and sixth-century episcopal liturgy was meant to reproduce the luminous atmosphere of heaven. Analysing the material culture of the two sacraments against common ritual expectations and Christian theology, we evince the manner in which the luminous effect was reached through a combination of constructive techniques and perceptual manipulation. One nocturnal and one diurnal, the two ceremonials represented different scenarios, testifying to the capacity of church builders and willingness of Late Antique bishops to stage the ritual experience in order to offer God to the senses.

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.

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.

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).

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.

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.

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.

The outbreak of the French Revolution and the Industrial Revolution at the turn of the nineteenth century transformed the world and ushered in the modern age, whose currents challenged the traditional political order and the prevailing religious establishment. The new secular framework presented a potential threat to the papal leadership of the Catholic community, which was profoundly affected by the rush towards modernization. In the nineteenth century the transnational church confronted a world order dominated by the national state, until the emergence of globalization towards the close of the twentieth century. Here, Coppa focuses on Rome's response to the modern world, exploring the papacy's political and diplomatic role during the past two centuries. He examines the Vatican's impact upon major ideological developments over the years, including capitalism, nationalism, socialism, communism, modernism, racism, and anti-Semitism. At the same time, he traces the continuity and change in the papacy's attitude towards church-state relations and the relationship between religion and science.

Unlike many earlier studies of the papacy, which examine this unique institution as a self-contained unit and concentrate upon its role within the church, this study examines this key religious institution within the broader framework of national and international political, diplomatic, social, and economic events. Among other things, it explores such questions as the limits to be placed on national sovereignty; the Vatican's critique of capitalism and communism; the morality of warfare; and the need for an equitable international order.