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Argues that the abolition of war--like that of slavery and other forms of social violence--is possible using the principles and history of the Just War tradition in Catholic theology and philosophy.
Atheism is in revival. Many in the 21st Century lack a belief in a supernatural Creator. This requires an emboldened response from those who also live by faith, doing what God has called them to do, and not through their five senses alone (2 Corinthians 5:7). As Pope Benedict XVI said in his January 9, 2013, audience, "The event of the Incarnation, of God who became man, like us, shows us the daring realism of divine love." Those of us who 'see' that daring realism are called to share it with others, and that is the idea behind this book called Catholic Realism. As Catholics, we can share a response based on revelation and interpreted by the Magisterium, but that will not satisfy the atheist. Indeed, it does not satisfy many who believe the Gospel message is true but do not live faith-filled lives. For that reason, a philosophical response is a necessary pre-evangelization tool. This book is designed to assist the everyday evangelist in developing such a tool.
Argues that the abolition of war--like that of slavery and other forms of social violence--is possible using the principles and history of the Just War tradition in Catholic theology and philosophy.
In the world’s most developed democracies, anxiety about the future of democracy is palpable. The tension between moral aspiration and moral despair has reached a point of crisis. Christian realism arose during a similar time of crisis, when Reinhold Niebuhr used the insights of the Christian tradition to interpret the clash between democracy and totalitarianism. Beginning with Robin Lovin’s account of Christian realism as a nuanced blend of theological, moral, and political realisms, The Future of Christian Realism addresses fundamental topics in theology, ethics, and politics. The contributors come from different traditions, span five continents, and together present a case for the continuing relevance of Christian realism. By paying close attention to many of the most pressing moral challenges facing societies today, the authors illustrate and evaluate the enduring relevance of Christian realism.
In this book Paul Contino offers a theological study of Dostoevsky’s final novel, The Brothers Karamazov. He argues that incarnational realism animates the vision of the novel, and the decisions and actions of its hero, Alyosha Fyodorovich Karamazov. The book takes a close look at Alyosha’s mentor, the Elder Zosima, and the way his role as a confessor and his vision of responsibility “to all, for all” develops and influences Alyosha. The remainder of the study, which serves as a kind of reader’s guide to the novel, follows Alyosha as he takes up the mantle of his elder, develops as a “monk in the world,” and, at the end of three days, ascends in his vision of Cana. The study attends also to Alyosha’s brothers and his ministry to them: Mitya’s struggle to become a “new man” and Ivan’s anguished groping toward responsibility. Finally, Contino traces Alyosha’s generative role with the young people he encounters, and his final message of hope.
A spirited defence of realism in the dialogue between science and religion.
Writing Catholic Women examines the interplay of gender, race, ethnicity, nationality, and sexuality through the lens of Catholicism in a wide range of works by women writers, forging interdisciplinary connections among women's studies, religion, and late twentieth-century literature. Discussing a diverse group of authors, Jeana DelRosso posits that the girlhood narratives of such writers constitute highly charged sites of their differing gestures toward Catholicism and argues that an understanding of the ways in which women write about religion from different cultural and racial contexts offers a crucial contribution to current discussions in gender, ethnic, and cultural studies.
Robin W. Lovin argues that the integration of religion and public life will benefit society more than their separation.
Surveying many of Plato's dialogues from the early, middle, and late periods, prominent philosopher John M. Rist shows how Plato gradually came to realize the need for metaphysics to support his ethical position and that a rigorous ethics required a secure metaphysics grounded in universal values.