By James L. Heft
This publication bargains a sequence of reflections at the kingdom of Christianity, and particularly Catholicism, on this planet this present day. the center piece of the quantity is a lecture by means of the well known thinker Charles Taylor, from which the name of the booklet is taken. The lecture, added at Dayton collage in January of 1996, provided Taylor the chance to talk about the spiritual dimensions of his highbrow commitment--dimensions left implicity in his philosophical writing. actually, this is often the single position the place Taylor, a Roman Catholic, spells out his theological perspectives and his feel of the cultural placement of Catholicism, its heritage and trajectory. He makes use of the social gathering to argue opposed to the typical declare that hindrances to non secular trust in glossy tradition are epistemic--that they need to do with the triumph of the clinical worldview. the true hindrances, says Taylor, are ethical and religious, having to do with the old disasters of spiritual institutions.
Four famous commentators on faith and society, Protestant, Catholic, have been invited to reply to Taylor's lecture: William M. Shea, George Marsden, Jean Bethke Elshtain, and Rosemary Luling-Haughton. Their chapters supply a number of astute reflections at the tensions among faith and modernity, and specifically at the function that Catholicism can and will play in modern society. the quantity concludes with Taylor's perceptive and considerate reaction to his interlocutors. A Catholic Modernity presents essentially the most considerate conversations to this point in regards to the position of the Catholic Church within the glossy international, and extra mostly, in regards to the function of faith in democratic liberal societies.
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Additional resources for A Catholic Modernity?: Charles Taylor's Marianist Award Lecture, with responses by William M. Shea, Rosemary Luling Haughton, George Marsden, and Jean Bethke Elshtain
It is perhaps not an accident that the history of the twentieth century can be read either in a perspective of progress or in one of mounting horror. Perhaps it is not contingent that it is the century both of Auschwitz and Hiroshima and of Amnesty International and Medecins sans Frontieres. As with Ricci, the gospel message to this time and society has to respond both to what in it already reflects the life of God and to the doors that have been closed against this life. And in the end, it is no easier for us than it was for Ricci to discern both correctly, even if for opposite reasons.
Taylor makes a historical judgment at this point. , with the medieval Catholic and early modern Protestant practice of mutual support of state and church) was necessary if certain elements of Christian faith were themselves to be liberated. These elements flower in modern ideals of universal human rights to life, freedom, citizenship, and self-realization. 16 But Christendom as an ideal has proved resilient. 18 W I L L I A M M. 19 According to Taylor, on the Catholic side of the modern equation, the task is to discern what "in the new culture came from the natural knowledge we all have of God .
Colin, 1967—1968). 3. See Sources of the Self (Cambridge: Harvard University Press, 1989), chap. 13. 4. Cf. : Georgetown University Press, 1995). 5. James Miller, The Passion of Michel Foucault (New York: Simon & Schuster, 1993). 6. See Rene Girard, La Violence et le Sacre (Paris: Grasset, 1972); and Le Bouc Emissaire (Paris: Grasset, 1982). 7. Fyodor Dostoyevsky, The Devils, trans. David Magarshack (Harmondsworth, Middlesex: Penguin, 1971), 404. 8. Which I have discussed in The Malaise of Modernity (Toronto: Anansi, 1991); American edition: The Ethics of Authenticity (Cambridge: Harvard University Press, 1992).
A Catholic Modernity?: Charles Taylor's Marianist Award Lecture, with responses by William M. Shea, Rosemary Luling Haughton, George Marsden, and Jean Bethke Elshtain by James L. Heft