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This first book-length treatment of Thomas AquinasÆs theory of the body presents a Catholic understanding of the body and its implications for social and political philosophy. Making a fundamental contribution to antitotalitarian theory, McAleer argues that a sexual politics reliant upon AquinasÆs theory of the body is better (because less violent) than other commonly available theories. He contrasts this theory with those of four other groups of thinkers: the continental tradition represented by Kant, Schopenhauer, Merleau-Ponty, Nancy, Levinas, and Deleuze; feminism, in the work of Donna Haraway; an alternative Catholic theory to be found in Karl Rahner; and the ôRadical Orthodoxyö of John Milbank.
What is the significance of the body? What might phenomenology contribute to a theological account of the body? And what is gained by prolonging the overlooked dialogue between St. John Paul II and Emmanuel Levinas? Nigel Zimmermann answers these questions through the agreements and the tensions between two of the most important thinkers of the twentieth century. John Paul II, the Polish pope, philosopher, and theologian, and Emmanuel Levinas, the French-Jewish philosopher of Lithuanian heritage, were provocative thinkers who courageously faced and challenged the assumptions of their age. Both held the human person in high regard and did their thinking with constant reference to God and to theological language. Zimmermann does not shirk from the challenges of each thinker and does not hide their differences. However, he shows how they bequeath a legacy regarding the body that we would overlook at significant ethical peril. We are called, Zimmermann argues, to face the other. In this moment God refuses a banal marginalisation and our call to responsibility for the other person is issued in their disarming vulnerability. In the body, philosophy, theology, and ethics converge to call us to glory, even in the paradox of lowly suffering.
A first of its kind critical engagement with the collected documents of Catholic Family Teaching Catholic Family Teaching (CFT) has developed in parallel with Catholic Social Teaching (CST), yet has not similarly been critically explored as a documentary tradition. Modern Catholic Family Teaching redresses this imbalance through a collection of outstanding commentaries and interpretations of the primary texts and key developments of CFT. Modern Catholic Family Teaching features academic commentary on magisterial texts that constitute primary sources of contemporary Catholic teaching on the family. Each chapter engages a moment in this tradition to invite critical academic engagement with CFT, a topic that increasingly bears weight across diverse areas of theological and ethical consideration. This edited volume offers a clear understanding of the tradition’s growth and development over 130 years, equipping scholars and students of theology to engage the pressing questions of our time.
Drawing upon Edward Schillebeeckx's theology and Judith Butler's philosophy, Adam Beyt uses the framework of nonviolent hope to construct a Catholic political theology responding to dehumanizing violence. Dehumanizing violence names words, institutions, or acts violating the inherent dignity of being made in the image and likeness of God. Theology can participate in dehumanizing violence by claiming an uninterrogated universality that marginalizes bodies due to their perceived differences such as gender, race, sexuality, or ability. The book's constructive project integrates Schillebeeckx's and Butler's thought with queer theory and phenomenology to model embodiment as an “enfleshing dynamism” between bodies and signification. The text then posits Catholic discipleship as incarnating hope by defending the humanum, the new humanity announced through God's Reign. Combining reflections from Schillebeeckx and Butler, this hope centers discipleship as nonviolent world building. Concluding with a sustained reflection with the writings of Franz Fanon and Walter Benjamin, the final chapter sketches a Catholic solidaristic response to contemporary struggles against the necropolitics of colonizing and state violence through assemblies of hope.
Focusing on the Summa theologiae, Nicholas Lombardo contributes to the recovery, reconstruction, and critique of Aquinas's account of emotion in dialogue with both the Thomist tradition and contemporary analytic philosophy
An introduction to natural law theory and a challenge to re-think current biblical scholarship on the topic. Levering establishes the relevance of a biblical worldview to the contemporary pursuit of a moral life and locates his argument in the context of the philosophical development of natural law theory from Cicero to Nietzsche.
The essays focus on the work of Vladimir Jank l vitch as a moral philosopher, particularly that aspect of his work dealing with the question of forgiveness. They treat topics such as the place of moral philosophy in relation to his work as a whole, his relationship to contemporary French thought, and the backgrounds of classical Judaic tradition and world literature. The centerpiece of this tableau is Jank l vitch's book Le Pardon (Forgiveness). Chief among the distinguishing characteristics is its rigorous defense of what might be termed a forgiveness free of the entanglements that taint the common understanding of forgiveness--what Jank l vitch refers to as pseudo-forgiveness. The advocacy of forgiveness in the name of political or social expediency, as well as the psychological benefit for the victim, are similarly repudiated. In their place, Jank l vitch substitutes a radical forgiveness that is "initial, sudden, spontaneous"--not able to erase the past, but able to create a new future and, thereby, a new relationship to the past. He does not permit even this future, however, to serve as forgiveness's justification. For him, beyond all justifications, beyond justice itself, forgiveness is a gift akin to love.
In Aquinas, Ethics, and Philosophy of Religion, Thomas Hibbs recovers the notion of practice to develop a more descriptive account of human action and knowing, grounded in the venerable vocabulary of virtue and vice. Drawing on Aquinas, who believed that all good works originate from virtue, Hibbs postulates how epistemology, ethics, metaphysics, and theology combine into a set of contemporary philosophical practices that remain open to metaphysics. Hibbs brings Aquinas into conversation with analytic and Continental philosophy and suggests how a more nuanced appreciation of his thought enriches contemporary debates. This book offers readers a new appreciation of Aquinas and articulates a metaphysics integrally related to ethical practice.
The Oxford Handbook of Catholic Theology provides a one-volume introduction to all the major aspects of Catholic theology. Part One considers the nature of theological thinking, and the major topics of Catholic teaching, including the Triune God, the Creation, and the mission of the Incarnate Word. It also covers the character of the Christian sacramental life and the major themes of Catholic moral teaching. The treatments in the first part of the Handbook offer personal syntheses of Catholic teaching, but each offers an account in accord with Catholic theology as it is expressed in the Second Vatican Council and authoritative documentation. Part Two focuses on the historical development of Catholic Theology. An initial section offers essays on some of Catholic theology's most important sources between 200 and 1870, and the final section of the collection considers all the main movements and developments in Catholic theology across the world since 1870. This comprehensive volume features fifty-six original contributions by some of the best-known names in current Catholic theology from the Americas, Europe, Asia, and Africa. The chapters are written in an engaging and easily comprehensible style functioning both as a scholarly reference and as a survey of the field. There are no comparable studies available in one volume and the book will be an indispensable reference for students of Catholic theology at all levels and in all contexts.