Search results for ""University of Notre Dame Press""

Russian Nobel prize–winner Aleksandr Solzhenitsyn (1918–2008) is widely acknowledged as one of the most important figures—and perhaps the most important writer—of the last century. To celebrate the centenary of his birth, the first English translation of his memoir of the West, Between Two Millstones, Book 1, is being published. Fast-paced, absorbing, and as compelling as the earlier installments of his memoir The Oak and the Calf (1975), Between Two Millstones begins on February 13, 1974, when Solzhenitsyn found himself forcibly expelled to Frankfurt, West Germany, as a result of the publication in the West of The Gulag Archipelago. Solzhenitsyn moved to Zurich, Switzerland, for a time and was considered the most famous man in the world, hounded by journalists and reporters. During this period, he found himself untethered and unable to work while he tried to acclimate to his new surroundings. Between Two Millstones contains vivid descriptions of Solzhenitsyn's journeys to various European countries and North American locales, where he and his wife Natalia (“Alya”) searched for a location to settle their young family. There are fascinating descriptions of one-on-one meetings with prominent individuals, detailed accounts of public speeches such as the 1978 Harvard University commencement, comments on his television appearances, accounts of his struggles with unscrupulous publishers and agents who mishandled the Western editions of his books, and the KGB disinformation efforts to besmirch his name. There are also passages on Solzhenitsyn's family and their property in Cavendish, Vermont, whose forested hillsides and harsh winters evoked his Russian homeland, and where he could finally work undisturbed on his ten-volume dramatized history of the Russian Revolution, The Red Wheel. Stories include the efforts made to assure a proper education for the writer's three sons, their desire to return one day to their home in Russia, and descriptions of his extraordinary wife, editor, literary advisor, and director of the Russian Social Fund, Alya, who successfully arranged, at great peril to herself and to her family, to smuggle Solzhenitsyn's invaluable archive out of the Soviet Union. Between Two Millstones is a literary event of the first magnitude. The book dramatically reflects the pain of Solzhenitsyn's separation from his Russian homeland and the chasm of miscomprehension between him and Western society.

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This ambitious book examines Saint Oscar Romero's words to understand how his thoughts fit into the broader context of Catholic theology. On March 24, 1980, Archbishop Óscar Romero was assassinated as he celebrated mass in El Salvador. He was canonized as a saint by Pope Francis on October 14, 2018. Edgardo Colón-Emeric explores the life and thought of Romero and his theological vision, which finds its focus in the mystery of the transfiguration. Romero is now understood to be one of the founders of liberation theology, which interprets scripture through the plight of the poor. His theological vision is most succinctly expressed by his saying, “Gloria Dei, vivens pauper”: “The glory of God is the poor who lives.” God’s glory was first revealed through Christ to a landless tenant farmer, a market woman, and an unemployed laborer, and they received the power to shine from the church to the world. Colón-Emeric’s study is an exercise in what Latino/a theologians call ressourcement from the margins, or a return to theological foundations. One of the first Latin American Church Fathers, Romero’s theological vision is a sign of the emergence of Christianity in the Global South from “reflection” Church to “source” Church. The hope for this study is that scholars in the fields of theology, religious studies, and Latin American studies will be captivated by the doctrine of this humble pastor and inspired to think more clearly and act more decisively in solidarity with the poor.

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In The Limits of Liberalism, Mark T. Mitchell argues that a rejection of tradition is both philosophically incoherent and politically harmful. This false conception of tradition helps to facilitate both liberal cosmopolitanism and identity politics. The incoherencies are revealed through an investigation of the works of Michael Oakeshott, Alasdair MacIntyre, and Michael Polanyi. Mitchell demonstrates that the rejection of tradition as an epistemic necessity has produced a false conception of the human person—the liberal self—which in turn has produced a false conception of freedom. This book identifies why most modern thinkers have denied the essential role of tradition and explains how tradition can be restored to its proper place. Oakeshott, MacIntyre, and Polanyi all, in various ways, emphasize the necessity of tradition, and although these thinkers approach tradition in different ways, Mitchell finds useful elements within each to build an argument for a reconstructed view of tradition and, as a result, a reconstructed view of freedom. Mitchell argues that only by finding an alternative to the liberal self can we escape the incoherencies and pathologies inherent therein. This book will appeal to undergraduates, graduate students, professional scholars, and educated laypersons in the history of ideas and late modern culture.

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In this rich study, Roxana Barbulescu examines the transformation of state-led immigrant integration in two relatively new immigration countries in Western Europe: Italy and Spain. The book is comparative in approach and seeks to explain states' immigrant integration strategies across national, regional, and city-level decision and policy making. Barbulescu argues that states pursue no one-size-fits-all strategy for the integration of migrants, but rather simultaneously pursue multiple strategies that vary greatly for different groups. Two main integration strategies stand out. The first one targets non-European citizens and is assimilationist in character and based on interventionist principles according to which the government actively pursues the inclusion of migrants. The second strategy targets EU citizens and is a laissez-faire scenario where foreigners enjoy rights and live their entire lives in the host country without the state or the local authorities seeking their integration. The empirical material in the book, dating from 1985 to 2015, includes systematic analyses of immigration laws, integration policies and guidelines, historical documents, original interviews with policy makers, and statistical analysis based on data from the European Labor Force Survey. While the book draws on evidence from Italy and Spain in an effort to bring these case studies to the core of fundamental debates on immigration and citizenship studies, its broader aim is to contribute to a better understanding of state interventionism in immigrant integration in contemporary Europe. The book will be a useful text for students and scholars of global immigration, integration, citizenship, European integration, and European society and culture.

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The Identitarians are a quickly growing ethnocultural transnational movement that, in diverse forms, originated in France and Italy and has spread into southern, central, and northern Europe. This timely and important study presents the first book-length analysis of this anti-globalist and anti-Islamic movement. José Pedro Zúquete, one of the leading experts in this field, studies intellectuals, social movements, young activists, and broader trends to demonstrate the growing strength and alliances among these once disparate groups fighting against perceived Islamic encroachment and rising immigration. The Identitarian intellectual and activist uprising has been a source of inspiration beyond Europe, and Zúquete ties the European experience to the emerging American Alt Right, in the limelight for their support of President Trump and recent public protests on university campuses across the United States. Zúquete presents the multifaceted Identitarian movement on its own terms. He delves deep into the Identitarian literature and social media, covering different geographic contexts and drawing from countless primary sources in different European languages, while simultaneously including many firsthand accounts, testimonies, and interviews with theorists, sympathizers, and activists. The Identitarians investigates a phenomenon that will become increasingly visible on both sides of the Atlantic as European societies become more multicultural and multiethnic, and as immigration from predominantly Muslim nations continues to grow. The book will be of interest to Europeanists, political scientists, sociologists, and general readers interested in political extremism and contemporary challenges to liberal democracies.

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From the Cast-Iron Shore is part personal memoir and part participant-observer’s educational history. As president emeritus at Williams College in Massachusetts, Francis Oakley details its progression from a fraternity-dominated institution in the 1950s to the leading liberal arts college it is today, as ranked by U.S. News and World Report. Oakley’s own life frames this transformation. He talks of growing up in England, Ireland, and Canada, and his time as a soldier in the British Army, followed by his years as a student at Yale University. As an adult, Oakley’s provocative writings on church authority stimulated controversy among Catholic scholars in the years after Vatican II. A Fellow of the American Academy of Arts and Sciences and the Medieval Academy of America, and an Honorary Fellow of Corpus Christi College, Oxford, he has written extensively on medieval intellectual and religious life and on American higher education. Oakley combines this account of his life with reflections on social class, the relationship between teaching and research, the shape of American higher education, and the challenge of educational leadership in the late twentieth and early twenty-first century. The book is an account of the life of a scholar who has made a deep impact on his historical field, his institution, his nation, and his church, and will be of significant appeal to administrators of liberal arts colleges and universities, historians, medievalists, classicists, and British and American academics.

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Kenneth Dorter’s Can Different Cultures Think the Same Thoughts? is a study of fundamental issues in metaphysics and ethics across major philosophical traditions of the world, including the way in which metaphysics can be a foundation for ethics, as well as the importance of metaphysics on its own terms. Dorter examines such questions through a detailed comparison of selected major thinkers and classic works in three global philosophical traditions, those of India, China, and the West. In each chapter Dorter juxtaposes and compares two or more philosophers or classic works from different traditions, from Spinoza and Shankara, to Confucius and Plato, to Marcus Aurelius and the Bhagavad Gita. In doing so he explores different perspectives and reveals limitations and assumptions that might otherwise be obscure. The goal of Dorter’s cross-cultural approach is to consider how far works from different cultures can be understood as holding comparable philosophical views. Although Dorter reveals commonalities across the different traditions, he makes no claim that there is such a thing as a universal philosophy. Clearly there are fundamental disagreements among the philosophers and works studied. Yet in each of the case studies of a particular chapter, we can discover a shared, or at least analogous, way of looking at issues across different cultures. All those interested in metaphysics, ethics, Indian philosophy, Chinese philosophy, and comparative philosophy will find much of interest in this book.

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In the massive literature on the idea of the self, the Augustinian influence has often played a central role. The volume Augustine Our Contemporary, starting from the compelling first essay by David W. Tracy, addresses this influence from the Middle Ages to modernity and from a rich variety of perspectives, including theology, philosophy, history, and literary studies. The collected essays in this volume all engage Augustine and the Augustinian legacy on notions of selfhood, interiority, and personal identity. Written by prominent scholars, the essays demonstrate a connecting thread: Augustine is a thinker who has proven his contemporaneity in Western thought time and time again. He has been "the contemporary" of thinkers ranging from Eriugena to Luther to Walter Benjamin and Jacques Derrida. His influence has been dominant in certain eras, and in others he has left traces and fragments that, when stitched together, create a unique impression of the “presentness” of Christian selfhood. As a whole, Augustine Our Contemporary sheds relevant new light on the continuity of the Western Christian tradition. This volume will interest academics and students of philosophy, political theory, and religion, as well as scholars of postmodernism and Augustine. Contributors: Susan E. Schreiner, David W. Tracy, Bernard McGinn, Vincent Carraud, Willemien Otten, Adriaan T. Peperzak, David C. Steinmetz, Jean-Luc Marion, W. Clark Gilpin, William Schweiker, Franklin I. Gamwell, Jean Bethke Elshtain, Fred Lawrence, and Françoise Meltzer.

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This book argues that classical natural law jurisprudence provides a superior answer to the questions “What is law?” and “How should law be made?” rather than those provided by legal positivism and “new” natural law theories. What is law? How should law be made? Using St. Thomas Aquinas’s analogy of God as an architect, Brian McCall argues that classical natural law jurisprudence provides an answer to these questions far superior to those provided by legal positivism or the “new” natural law theories. The Architecture of Law explores the metaphor of law as an architectural building project, with eternal law as the foundation, natural law as the frame, divine law as the guidance provided by the architect, and human law as the provider of the defining details and ornamentation. Classical jurisprudence is presented as a synthesis of the work of the greatest minds of antiquity and the medieval period, including Cicero, Aristotle, Gratian, Augustine, and Aquinas; the significant texts of each receive detailed exposition in these pages. Along with McCall’s development of the architectural image, he raises a question that becomes a running theme throughout the book: To what extent does one need to know God to accept and understand natural law jurisprudence, given its foundational premise that all authority comes from God? The separation of the study of law from knowledge of theology and morality, McCall argues, only results in the impoverishment of our understanding of law. He concludes that they must be reunited in order for jurisprudence to flourish. This book will appeal to academics, students in law, philosophy, and theology, and to all those interested in legal or political philosophy.

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Flannery O'Connor is considered one of America's greatest fiction writers. The immensely talented Robert Giroux, editor-in-chief of Harcourt, Brace & Company and later of Farrar, Straus; Giroux, was her devoted friend and admirer. He edited her three books published during her lifetime, plus Everything that Rises Must Converge, which she completed just before she died in 1964 at the age of thirty-nine, the posthumous The Complete Stories of Flannery O'Connor, and the subsequent award-winning collection of her letters titled The Habit of Being. When poet Robert Lowell first introduced O'Connor to Giroux in March 1949, she could not have imagined the impact that meeting would have on her life or on the landscape of postwar American literature. Flannery O'Connor and Robert Giroux: A Publishing Partnership sheds new light on an area of Flannery O’Connor’s life—her relationship with her editors—that has not been well documented or narrated by critics and biographers. Impressively researched and rich in biographical details, this book chronicles Giroux’s and O’Connor’s personal and professional relationship, not omitting their circle of friends and fellow writers, including Robert Lowell, Caroline Gordon, Sally and Robert Fitzgerald, Allen Tate, Thomas Merton, and Robert Penn Warren. As Patrick Samway explains, Giroux guided O'Connor to become an internationally acclaimed writer of fiction and nonfiction, especially during the years when she suffered from lupus at her home in Milledgeville, Georgia, a disease that eventually proved fatal. Excerpts from their correspondence, some of which are published here for the first time, reveal how much of Giroux's work as editor was accomplished through his letters to Milledgeville. They are gracious, discerning, and appreciative, just when they needed to be. In Father Samway's portrait of O'Connor as an extraordinarily dedicated writer and businesswoman, she emerges as savvy, pragmatic, focused, and determined. This engrossing account of O'Connor's publishing history will interest, in addition to O'Connor's fans, all readers and students of American literature.

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Barefoot is Kevin Hart’s eighth collection of poems; it is rich in elegies, meditations on lost love, and celebrations of new love. The title speaks of mourning, pilgrimage, and the direct sensuous contact of flesh with earth. Harold Bloom has long extolled Hart as a “visionary of desire,” and in this collection we find that vision deepened and that desire extended. Never before has Hart stretched his range of inspiration quite so far; while continuing to draw from Christianity, he also responds to the rich heritage of American Blues, and reveals a wit as sharp as a razor’s edge. The poetry is at once religious poetry and love poetry; indeed, the “religious poetry” is itself love poetry. Always, Hart speaks to us in words that seem inevitable in their simplicity. As he himself has written, “The best conductor of mystery is clarity. The true bearer of complexity is simplicity.” Barefoot will delight poetry lovers everywhere.

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Mathematical Disquisitions: The Booklet of Theses Immortalized by Galileo offers a new English translation of the 1614 Disquisitiones Mathematicae, which Johann Georg Locher wrote under the guidance of the German Jesuit astronomer Christoph Scheiner. The booklet, an anti-Copernican astronomical work, is of interest in large part because Galileo Galilei, who came into conflict with Scheiner over the discovery of sunspots, devoted numerous pages within his famous 1632 Dialogue Concerning the Two Chief World Systems—Ptolemaic and Copernican to ridiculing Disquisitiones. The brief text (the original was approximately one hundred pages) is heavily illustrated with dozens of original figures, making it an accessible example of "geocentric astronomy in the wake of the telescope."

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Black Domers tells the compelling story of racial integration at the University of Notre Dame in the post–World War II era. In a series of seventy-five essays, beginning with the first African-American to graduate from Notre Dame in 1947 to a member of the class of 2017 who also served as student body president, we can trace the trials, tribulations, and triumphs of the African-American experience at Notre Dame through seven decades. Don Wycliff and David Krashna’s book is a revised edition of a 2014 publication. With a few exceptions, the stories of these graduates are told in their own words, in the form of essays on their experiences at Notre Dame. The range of these experiences is broad; joys and opportunities, but also hardships and obstacles, are recounted. Notable among several themes emerging from these essays is the importance of leadership from the top in successfully bringing African-Americans into the student body and enabling them to become fully accepted, fully contributing members of the Notre Dame community. The late Rev. Theodore Hesburgh, president of the university from 1952 to 1987, played an indispensable role in this regard and also wrote the foreword to the book. This book will be an invaluable resource for Notre Dame graduates, especially those belonging to African-American and other minority groups, specialists in race and diversity in higher education, civil rights historians, and specialists in race relations.

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In 2005, Father Julián Carrón became the leader of the global ecclesial movement Communion and Liberation, following the death of the movement's founder, Father Luigi Giussani. Disarming Beauty is the English translation of an engaging and thought-provoking collection of essays by one of the principal Catholic leaders and intellectuals in the world today. Adapted from talks given by Fr. Carrón, these essays have been thoroughly reworked by the author to offer an organic presentation of a decade-long journey. They present the content of his elaboration of the gospel message in light of the tradition of Fr. Giussani, the teachings of the popes, and the urgent needs of contemporary people. Carrón offers a broad diagnosis of challenges in society and then introduces their implications in contexts such as families, schools, workplaces, and political communities. In a dialogue with his listeners, he inspires and encourages them to lay out a new path for the Catholic church and the world. Throughout his essays, Carrón addresses the most pressing questions facing theologians today and provides insights that will interest everyone, from the most devout to the firm nonbeliever. Grappling with the interaction of Christian faith and modern culture, Carrón treats in very real and concrete ways what is essential to maintaining and developing Christian faith, and he invites an ongoing conversation about the meaning of faith, truth, and freedom.

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This volume is the third in the “Perspectives from The Review of Politics” series, following The Crisis of Modern Times, edited by A. James McAdams (2007), and War, Peace, and International Political Realism, edited by Keir Lieber (2009). In A Liberalism Safe for Catholicism?, editors Daniel Philpott and Ryan Anderson chronicle the relationship between the Catholic Church and American liberalism as told through twenty-seven essays selected from the history of the Review of Politics, dating back to the journal’s founding in 1939. The primary subject addressed in these essays is the development of a Catholic political liberalism in response to the democratic environment of nineteenth- and twentieth-century America. Works by Jacques Maritain, Heinrich Rommen, and Yves R. Simon forge the case for the compatibility of Catholicism and American liberal institutions, including the civic right of religious freedom. The conversation continues through recent decades, when a number of Catholic philosophers called into question the partnership between Christianity and American liberalism and were debated by others who rejoined with a strenuous defense of the partnership. The book also covers a wide range of other topics, including democracy, free market economics, the common good, human rights, international politics, and the thought of John Henry Newman, John Courtney Murray, and Alasdair MacIntyre, as well as some of the most prominent Catholic thinkers of the last century, among them John Finnis, Michael Novak, and William T. Cavanaugh. This book will be of special interest to students and scholars of political science, journalists and policymakers, church leaders, and everyday Catholics trying to make sense of Christianity in modern society. Contributors: Daniel Philpott, Ryan T. Anderson, Jacques Maritain, Alvan S. Ryan, Heinrich Rommen, Josef Pieper, Yves R. Simon, Ernest L. Fortin, John Finnis, Paul E. Sigmund, David C. Leege, Thomas R. Rourke, Michael Novak, Michael J. Baxter, David L. Schindler , Joseph A. Komonchak, John Courtney Murray, Samuel Cardinal Stritch, Francis J. Connell, Carson Holloway, James V. Schall, Gary D. Glenn, John Stack, Glenn Tinder, Clarke E. Cochran, William A. Barbieri, Jr., Thomas S. Hibbs, Paul S. Rowe, and William T. Cavanaugh.

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Modern readers and writers find it natural to contrast the agency of realistic fictional characters to the constrained range of action typical of literary personifications. Yet no commentator before the eighteenth century suggests that prosopopoeia signals a form of reduced agency. Andrew Escobedo argues that premodern writers, including Spenser, Marlowe, and Milton, understood personification as a literary expression of will, an essentially energetic figure that depicted passion or concept transforming into action. As the will emerged as an isolatable faculty in the Christian Middle Ages, it was seen not only as the instrument of human agency but also as perversely independent of other human capacities, for example, intellect and moral character. Renaissance accounts of the will conceived of volition both as the means to self-creation and the faculty by which we lose control of ourselves. After offering a brief history of the will that isolates the distinctive features of the faculty in medieval and Renaissance thought, Escobedo makes his case through an examination of several personified figures in Renaissance literature: Conscience in the Tudor interludes, Despair in Doctor Faustus and book I of The Faerie Queen, Love in books III and IV of The Faerie Queen, and Sin in Paradise Lost. These examples demonstrate that literary personification did not amount to a dim reflection of “realistic” fictional character, but rather that it provided a literary means to explore the numerous conundrums posed by the premodern notion of the human will. This book will be of great interest to faculty and graduate students interested in medieval studies and Renaissance literature.

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Significant changes in New York City's Latino community have occurred since the first edition of Latinos in New York: Communities in Transition was published in 1996. The Latino population in metropolitan New York has increased from 1.7 million in the 1990s to over 2.4 million, constituting a third of the population spread over five boroughs. Puerto Ricans remain the largest subgroup, followed by Dominicans and Mexicans; however, Puerto Ricans are no longer the majority of New York's Latinos as they were throughout most of the twentieth century. Latinos in New York: Communities in Transition, second edition, is the most comprehensive reader available on the experience of New York City's diverse Latino population. The essays in Part I examine the historical and sociocultural context of Latinos in New York. Part II looks at the diversity comprising Latino New York. Contributors focus on specific national origin groups, including Ecuadorians, Colombians, and Central Americans, and examine the factors that prompted emigration from the country of origin, the socioeconomic status of the emigrants, the extent of transnational ties with the home country, and the immigrants' interaction with other Latino groups in New York. Essays in Part III focus on politics and policy issues affecting New York's Latinos. The book brings together leading social analysts and community advocates on the Latino experience to address issues that have been largely neglected in the literature on New York City. These include the role of race, culture and identity, health, the criminal justice system, the media, and higher education, subjects that require greater attention both from academic as well as policy perspectives. Contributors: Sherrie Baver, Juan Cartagena, Javier Castaño, Ana María Díaz-Stevens, Angelo Falcón, Juan Flores, Gabriel Haslip-Viera, Ramona Hernández, Luz Yadira Herrera, Gilbert Marzán, Ed Morales, Pedro A. Noguera, Rosalía Reyes, Clara E. Rodríguez, José Ramón Sánchez, Walker Simon, Robert Courtney Smith, Andrés Torres, and Silvio Torres-Saillant.

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Raymond Sickinger’s biography of Antoine Frédéric Ozanam is more than a chronological account of Ozanam’s relatively brief but extraordinary life. It is also a comprehensive study of a man who touched many lives as a teacher, writer, and principal founder of the Society of St. Vincent de Paul. Ozanam’s life encompassed a particularly turbulent time in French history, and he was a witness to two major political upheavals—the overthrow of the Bourbon dynasty that brought Louis Philippe to power in 1830, and the end of Louis Philippe’s “Bourgeois Monarchy” as a result of the 1848 Revolutions. This book examines Ozanam’s life in a number of ways. First, it explores the various roles he played throughout his life—son, sibling, student, member of and an inspiration for the Society of St. Vincent de Paul, spouse and father, scholar, and spokesperson for the common people. Second, it examines the lessons he learned in his life, including the importance of friendship, the meaning of solidarity, and the role and purpose of suffering, among many others that he shares with those who study his thought and work. It concludes with an account of Ozanam’s enduring legacy. Antoine Frédéric Ozanam feared that he would not have a fruitful career, but his legacy remains a powerful testimony to his greatness. This book will interest scholars wishing to know more about Ozanam and the period in which he lived, as well as a wider audience, including those who are aware of or are members of the Society of St. Vincent de Paul.

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For over half a century, Robert Schmuhl interviewed and wrote about Reverend Theodore M. Hesburgh, C.S.C., who served as the president of the University of Notre Dame from 1952 until 1987. Beginning as an undergraduate student during the 1960s, when he covered Hesburgh and Notre Dame for the Associated Press, to 2014 when he conducted his last visit with the frail ninety-seven-year-old priest, Schmuhl maintained a unique relationship with Father Hesburgh. Over time, Hesburgh’s meetings with Schmuhl evolved into a friendship, which is documented in this personal and warmhearted portrait of the man who was for decades considered the most influential priest in America. Fifty Years with Father Hesburgh: On and Off the Record contains excerpts and commentary from various interviews Schmuhl conducted with Father Hesburgh about his service as Notre Dame’s president, including the most difficult years of his presidency during the 1960s, when Notre Dame and other college campuses were in turmoil because of student protests against the Vietnam War and other issues. Knowing and working with four popes and nine U.S. presidents, Father Hesburgh was a moral force in virtually all major social issues of his day, including civil rights, peaceful uses of atomic energy, third-world development, and immigration reform. Schmuhl records Hesburgh’s candid reflections on the U.S. presidents with whom he worked and his assessment of the years after he left the university’s presidency and maintained an active life of service in retirement. Schmuhl expresses his devotion and respect in the chapters about Hesburgh’s twilight decades. He describes how Hesburgh dealt with macular degeneration and blindness in his later years, enlisting students to read the New York Times and other publications to him. During the 1990s and the first years of the twenty-first century, Father Ted was, as he liked to say, “everybody’s grandfather.” His open-door policy extended beyond students to faculty, staff, alumni, and campus visitors, and continued right up until the end of his life. Throughout the book, Schmuhl captures the essence, spirit, and humanity of a great leader.

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The saints are good company. They are the heroes of the faith who blazed new and creative paths to holiness; they are the witnesses whose testimonies echo throughout the ages in the memory of the Church. Most Christians, and particularly Catholics, are likely to have their own favorite saints, those who inspire and “speak” to believers as they pray and struggle through the challenges of their own lives. Leonard DeLorenzo’s book addresses the idea of the communion of saints, rather than individual saints, with the conviction that what makes the saints holy and what forms them into a communion is one and the same. Work of Love investigates the issue of communication within the communio sanctorum and the fullness of Christian hope in the face of the meaning—or meaninglessness—of death. In an effort to revitalize a theological topic that for much of Catholic history has been an indelible part of the Catholic imaginary, DeLorenzo invokes the ideas of not only many theological figures (Rahner, Ratzinger, Balthasar, and de Lubac, among others) but also historians, philosophers (notably Heidegger and Nietzsche), and literary figures (Rilke and Dante) to create a rich tableau. By working across several disciplines, DeLorenzo argues for a vigorous renewal in the Christian imagination of the theological concept of the communion of saints. He concludes that the embodied witness of the saints themselves, as well as the liturgical and devotional movements of the Church at prayer, testifies to the central importance of the communion of saints as the eschatological hope and fulfillment of the promises of Christ.

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The Required Work Service Law, or Service du Travail Obligatoire, was passed in 1943 by the Vichy government of France under German occupation. Passage of the law confirmed the French government’s willing collaboration in providing the Nazi regime with French manpower to replace German workers sent to fight in the war. The result was the deportation of 600,000 young Frenchmen to Germany, where they worked under the harshest conditions. Elie Poulard was one of the Frenchmen forced into labor by the Vichy government. Translated by his brother Jean V. Poulard, Elie’s memoir vividly captures the lives of a largely unrecognized group of people who suffered under the Nazis. He describes in great detail his ordeal at different work sites in the Ruhr region, the horrors that he witnessed, and the few Germans who were good to him. Through this account of one eyewitness on the ground, we gain a vivid picture of Allied bombing in the western part of Germany and its contribution to the gradual collapse and capitulation of Germany at the end of the war. Throughout his ordeal, Elie's Catholic faith, good humor, and perseverance sustained him. Little has been published in French or English about the use of foreign workers by the Nazi regime and their fate. The Poulards’ book makes an important contribution to the historiography of World War II, with its firsthand account of what foreign workers endured when they were sent to Nazi Germany. The memoir concludes with an explanation of the ongoing controversy in France over the opposition to the title Déporté du Travail, which those who experienced this forced deportation, like Elie, gave themselves after the war.

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Working from within the contours of Christian faith, this book examines the relation between two ways of forming families—through nature (by procreation) and through history (by adoption). Christians honor the biological tie between parents and children, for it is the work of God in creation. Yet Christians cannot forget that it is adoption, and not simply natural descent, that is at the center of the New Testament’s depiction of God’s grace. Gilbert Meilaender takes up a range of issues raised by the practice of adoption, always seeking to do justice to both nature and history in the formation of families, while keeping at the center of our vision the truth that it is not by nature but by grace that we can become adopted children of the one whom Jesus called his Father. Meilaender begins with reflection on the puzzling relation of nature and history in forming families and proceeds to unpack the meaning of huiothesia, the word used in the New Testament to name the grace by which a follower of Jesus becomes an adopted child of God. That perspective is applied to a range of questions that regularly arise in Christian theological discussions of adoption: Is adoption only for the infertile? Should single persons adopt? Is it wise for adoption to take place across racial or national boundaries? Special attention is paid to the relation between adoption and new reproductive technologies and to what is called “embryo adoption.” Interspersed between the chapters are letters written by the author to his own son by adoption. But if the argument of the book is taken seriously, these letters are written not to one who falls within a special category of “adopted son or daughter,” but to one who is, simply and entirely, a son or daughter.

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On Saint Patrick's Day, an Irish American writer visiting Dublin takes a day trip around the city and muses on death, sex, lost love, Irish immigrant history, and his younger days as a student in Europe. Like James Joyce’s Ulysses, Thomas McGonigle’s award-winning novel St. Patrick’s Day takes place on a single day, combining a stream-of-consciousness narrative with masterful old-fashioned storytelling, which samples the literary histories of both Ireland and America and the worlds they influence. St. Patrick’s Day relies on an interior monologue to portray the narrator’s often dark perceptions and fantasies; his memories of his family in Patchogue, New York, and of the women in his life; and his encounters throughout the day, as well as many years ago, with revelers, poets, African students, and working-class Dubliners. Thomas McGonigle’s novel is a brilliant portrait of the uneasy alliance between the Irish and Irish Americans, the result of the centuries-old diaspora and immigration, which left unsettled the mysteries of origins and legacy. St. Patrick’s Day is a rollicking pub-crawl through multi-sexual contemporary Dublin, a novel full of passion, humor, and insight, which makes the reader the author’s accomplice, a witness to his heartfelt memorial to the fraught love affair between ancestors and generations. McGonigle tells the stories both countries need to hear. This particular St. Patrick’s Day is an unforgettable one.

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The ambition of Michael Psellos on Literature and Art is to illustrate an important chapter in the history of Greek literary and art criticism and introduce precisely this aspect of Psellian writing to a wider public.

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This book explores the role of emotions and affections in the Christian tradition from historical and theological perspectives, especially related to the work of the Holy Spirit. Although historians and scholars from a range of traditions—including Wesleyan, Pentecostal, and Pietist—have engaged these issues, there has yet to be a sustained examination of the role of emotions and affectivity across the Christian tradition. By retrieving the complex discussion about affectivity in Christian tradition and bringing its many voices into dialogue within a contemporary ecumenical context, the contributors also point toward a number of new research trajectories. The essays underscore the need to understand the shift in Western views of emotion that began in the late eighteenth century. They also explore in detail the vocabulary of affectivity as it has developed in the Christian tradition. As part of this development, the contributors reveal the importance of pneumatology in Western as well as Eastern Christianity, calling into question the idea of a pneumatological deficit advanced by some constructive theologians and addressing the relationship between affectivity and the pedagogical strategies that enable persons to cooperate with the work of grace in the soul. Finally, several essays explore the relationship between the erotic, the ecstatic, and affectivity in religious belief. This volume will interest scholars and students of historical theology, of emotions in theology, and of Christian renewal or charismatic movements.

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Scholars have rarely studied a society’s return to peace as a cultural category, as a formative experience common to many lives at any time in history. This collection of original essays by historians and literary critics explores the complex and difficult question of how a culture does, in fact, “return to peace” after a war. Combining analyses of both literary texts and historical sources, the contributors focus on the cultural, political, and personal implications of returning to peace. The volume begins with an introductory essay by its editors, arguing for the need to consider “back to peace” as a significant phenomenon, not just a brief step between war and peace. The first section of the volume, “Return of the Combatant,” begins with an essay describing how soldiers in the trenches have imagined what civilian life would be like. This, and the four other essays—on F. Scott Fitzgerald's Tender is the Night, on Japanese POWs, on the return from World War II, and from Vietnam—illustrate how violence, social ostracism, and general bewilderment of soldiers follow them home from war. The five essays in the second section analyze literary texts to reveal the fate of civilians in postwar situations: England and the United States after their respective Civil Wars, Anglo-Indian relations, Germans in postwar Britain, and contemporary Vietnamese American writers. Recurrent themes are clashes of culture, social tensions, and displacement. The four essays in the third section focus on the conflicted nature of the “back to peace” experience in the work of H.D. and Gertrude Stein, in women’s writing on the Spanish Civil War, in the stories of war brides, and in the work of Marguerite Duras. These essays demonstrate how literary and historical texts deepen our understanding of the return to peace after war.

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Since its retrieval by the Second Vatican Council, the idea of Christian families as “domestic churches” has slowly but steadily gained favor among Catholics. Striking a careful balance between academic theology and practical spirituality, Florence Caffrey Bourg provides a comprehensive analysis of the home and family as one of the most authentic and important locations of the faith community. Bourg draws on literature pertaining to domestic churches from the period of Vatican II to the present to explore the concept of domestic church in relation to the Catholic theological traditions of sacramentality, virtue, and the consistent ethic of life. Bourg examines the role of families—as basic cells of society and church—in character education, formation of religious identity and vision, and creation of more just social structures. She provides a foundational treatment of Christian family life as a proper concern of systematic theology, especially ecclesiology. Her analysis leads her to conclude that the increasing interest in domestic church presents a consensus-building opportunity the Catholic church cannot afford to ignore. Where Two or Three Are Gathered offers the first comprehensive theological treatment of domestic church, and contains memorable real-life stories that help to illustrate larger theological points. This timely and important book will appeal to anyone interested in the potentially sacred significance of ordinary activity and the relationship of Christian faith and family life.

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Agnes of Harcourt is an important though little known thirteenth-century author. Born into a leading Norman noble family, she became an abbess at the new royal Franciscan abbey of Longchamp, founded just outside of Paris by Isabelle of France, sister of Louis IX. In the 1280s Agnes wrote a substantial biography of Isabelle of France, as well as a brief letter detailing Louis IX’s involvement with the abbey. These texts were based on Agnes’s first-hand observations and contained many lively stories about their royal subjects. Agnes’s writings provide a fascinating window on religious life at the court of St. Louis and on the lives of some of the most interesting and powerful men and women of the day. More significantly, they preserve one of the very few female perspectives we have for this period, and, in The Life of Isabelle, offer what is probably the first biography of one woman by another in French. Based on new research into the surviving archives of Longchamp, The Writing of Agnes of Harcourt presents the first English translation of her texts, and the first substantial introduction to her life and work. This critical edition includes both the old French and English versions of the text.

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The U.S. Catholic Press On Central America traces the remarkable transformation in reporting on Central America by popular Catholic periodicals in the second half of the twentieth century. In the 1950s writers for these periodicals vigorously opposed the Arbenz government in Guatemala. Influenced by McCarthyism, secular media coverage, and reports from the archdiocese of Guatemala City, they called on the U.S. government to overthrow the Arbenz regime before its communism infected the Americas. Just fifteen years later, these same writers were lamenting the collapse of the reformist Arbenz government and calling for the U.S. to reassess its policies toward the entire Central American isthmus. What caused such a dramatic shift? In the first half of his compelling study, Edward T. Brett emphasizes the importance of U.S. missionaries in this evolutionary process. He carefully explains the effect of the murders of Archbishop Romero, the four U.S. churchwomen, and the six Jesuits and their housekeepers in El Salvador on reporting in Catholic journals. The second half of the book details the responses of the transformed U.S. Catholic press to the crises arising in Central America in

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Laurie Brands Gagné believes the image of God as stern Father or Judge has done much damage over the centuries and has engendered a sense of shame and guilt, especially in women. She sees our own civilization as one that is cut off from the natural world and from the precious part of ourselves that is earthy and sensual. In The Uses of Darkness: Women's Underworld Journeys, Ancient and Modern, Gagné explores women's journeys through the underworld to reclaim the wisdom and sensuality contained in these stories for heirs of the God the Father tradition. She looks at the ancient stories of Inanna, Demeter, and Psyche and the reflections of these archetypal figures in the work of women such as Sylvia Plath, Joan Didion, Mary Gordon, Virginia Woolf, and Etty Hillesum to illustrate that the alternative tradition these journey stories represent has much to offer modern Christians. Gagné successfully demonstrates that only by turning to confront the mystery that has been obscured by the image of God as stern Father or Judge can a woman raised in the Christian tradition acquire a sense of self strong enough to integrate experiences of profound loss. Most importantly, by drawing on the wisdom of the goddess tradition, both men and women are able to effect a more meaningful reappropriation of Christianity. Gagné's examination of the dark experience of the underworld in the goddess tradition discovers the elements of all spiritual journeys: self-transcendence followed by self-transformation. Anyone who has struggled with love and loss and whose spirit has been suppressed by the image of God as Judge, yet who will not reject Christianity, will benefit from this work.

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This is the first focused study on the relationship between the use of national courts to pursue retrospective justice and the construction of viable democracies. Included in this interdisciplinary volume are fascinating, detailed essays on the experiences of eight countries: Argentina, Bolivia, Chile, Germany, Greece, Hungary, Poland, and South Africa. According to the contributors, the most important lesson for leaders of new democracies, who are wrestling with the human rights abuses of past dictatorships, is that they have many options. Democratizing regimes are well-advised to be attentive to the significant political, ethical, and legal constraints that may limit their ability to achieve retribution for past wrongs. On prudential ground alone, some fledgling regimes will have no choice but to restrain their desire for punishment in the interest of political survival. However, it would be incorrect to think that all new democracies are therefore bereft of the political and legal resources needed to bring the perpetrators of egregious human rights violations to justice. In many instances, governments have overcome the obstacles before them and, by appealing to both national and international legal standards, have brought their former dictators to trial. When these judicial proceedings have been properly conducted and insulated from partisan political pressures, they have provided tangible evidence of the guiding principles-equality, fairness, and the rule of law-that are essential to the post-authoritarian order. This collection shows that the quest for transitional justice has amounted to something more than merely a break with the past—it constitutes a formative act which directly affects the quality and credibility of democratic institutions.

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These essays analyze how race affects people's lives and relationships in all settings, from the United States to Great Britain and from Hawaiʻi to Chinese Central Asia. They contemplate the racial positions in various societies of people called Black and people called White, of Asians and Pacific Islanders, and especially of those people whose racial ancestries and identifications are multiple. Here for the first time are Spickard's trenchant analyses of the creation of race in the South Pacific, of DNA testing for racial ancestry, and of the meaning of multiplicity in the age of Barack Obama.

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In Unearthed: The Economic Roots of Our Environmental Crisis, Kenneth M. Sayre argues that the only way to resolve our current environmental crisis is to reduce our energy consumption to a level where the entropy (degraded energy and organization) produced by that consumption no longer exceeds the biosphere's ability to dispose of it. Tangible illustrations of this entropy buildup include global warming, ozone depletion, loss of species diversity, and unmanageable amounts of nonbiodegradable waste. Degradation of the biosphere is tied directly to human energy use, which has been increasing exponentially since the Industrial Revolution. Energy use, in turn, is directly correlated with economic production. Sayre shows how these three factors are invariably bound together. The unavoidable conclusion is that the only way to resolve our environmental crisis is to reverse the present pattern of growth in the world economy. Economic growth is motivated by social values. Key among them are the desire for wealth and consumer values including gratification, convenience, and acquisition of goods. Sayre maintains that economic growth can be reversed only by eliminating these social values in favor of others more conducive to environmental health. Eliminating these values will involve major changes in lifestyle within industrial societies generally. Only with such changes in lifestyle, he argues, does human society as we know it have a chance of survival. Clearly written and thoroughly documented, this book provides a comprehensive overview of our complex environmental predicament.

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St. Jerome (347-420) was undoubtedly one of the most learned of the Latin Church Fathers. He mastered nearly the entirety of the antecedent Christian exegetical and theological tradition, both Greek and Latin, and he knew Hebrew and Aramaic. We have the fruit of that knowledge in his most famous editorial achievement, the Latin Vulgate translation of the Bible. Declared "the greatest doctor in explaining the Scriptures" by the Council of Trent, Jerome has been regarded by the Latin Church as its preeminent scriptural commentator. Much of Jerome's prodigious exegetical output, however, has never been translated into English. In this volume, Thomas P. Scheck presents the first English translation of St. Jerome's commentaries on Galatians, Titus, and Philemon. Jerome followed the Greek exegesis of Origen of Alexandria, proceeding step by step and producing the most valuable of all of the patristic commentaries on these three epistles of St. Paul. Jerome's exegesis is characterized by extensive learning, acute historical and theological criticism, lively and vigorous exposition, and homiletical exhortation. Scheck's translation is supplemented with thorough annotations and a detailed critical introduction that sets the context for reading Jerome's commentaries. It is an invaluable reference for patristics scholars, historical theologians, Church historians, and New Testament scholars.

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Throughout South and Southeast Asia, groups battle over definitions of identity—in direction and character—for their state, a struggle complicated by the legacy of colonialism. The contributors to this volume explore the intricate, dynamic relationships that pertain between women's agency and the state-making institutions and armed forces of Kashmir, India, Sri Lanka, Bangladesh, and Burma (Myanmar). They also address the complex roles of Islam, Hinduism, and Theravada Buddhism in these postcolonial dynamics. In particular, the contributors examine religion as a way of understanding how women’s agency is constituted, created, and constrained during times of conflict with the state and other armed actors, such as guerilla groups and paramilitaries. These essays at the intersection of gender, religion, and peace studies will be of interest to a wide range of scholars and students who study conflict and hope for peace in South and Southeast Asia. Contributors: Monique Skidmore, Peter van der Veer, Veena Das, Betty Joseph, Yasmin Saikia, Patricia Lawrence, Alexandra Argenti-Pillen, Mangalika de Silva, Ingrid Jordt, and Bénédicte Brac de la Perrière.

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Essays in this volume argue that it is time for a powerful reassessment of John Lydgate's poetic projects. The pre-eminent poet of his own century, Lydgate (c. 1370-1449) addressed the historical challenges of war with France, of looming civil war, and of new theological forces in the vernacular. He wrote for household, parish, city, monastery, Church, and state. Although an official poet of sorts—perhaps the first major official poet in the English poetic tradition—he was not by any means a merely celebratory or sycophantic writer. Instead, he drew on his authority as monk to shape a contestative poetic space, underlining the grief and treacherousness of power. Despite his exceptional cultural significance, Lydgate has, for different reasons, been marginalized by many literary historical movements since the sixteenth century. John Lydgate is energized by the challenge of an oeuvre so large and so ripe for reevaluation. Each essay here makes a decisive contribution to an area of Lydgate's corpus, and opens fresh perspectives for further investigation. Contributors write about Lydgate from a variety of critical perspectives and underscore the poet's diverse writings, which included beast fables, mummings, hagiographical and devotional poetry, and civic pageants. The essays also reassess better-known works and themes in the field of Lydgate studies, including Lydgate's unofficial laureateship, his relations to his patrons, and his relationship to Chaucer. This book makes an important contribution to medieval scholarship and it will be welcomed by scholars and students alike.

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This collection of original essays honors the influential work of Robert W. Hanning. Contributors cover a wide range of fields within medieval studies, from Anglo-Saxon England to twelfth-century European intellectual culture, and from Chaucer's age to nineteenth- and twentieth-century medievalism, including a rich section on Italian Renaissance humanism and visual art. Drawing from a variety of primary sources, the essays in this volume are united in their emphases on the complex ways in which these sources are situated in their own time, mediated historically through other texts and other readers, and read within the context of contemporary social questions and disciplinary structures. This collection will be appreciated by all scholars and students of medieval studies. Contributors: Robert M. Stein, Sandra Pierson Prior, Nicholas Howe, Monika Otter, Sarah Spence, Charlotte Gross, Nancy F. Partner, H. Marshall Leicester, Jr., Christopher Baswell, Suzanne Conklin Akbari, Peter W. Travis, Margaret Aziza Pappano, William Askins, George D. Economou, Elizabeth Robertson, Laura L. Howes, John M. Ganim, Sealy Gilles, Sylvia Tomasch, Warren Ginsberg, Joan M. Ferrante, Joseph A. Dane, and David Rosand.

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In The Choice of the Jews under Vichy, Adam Rayski buttresses his analysis of war-era archival materials with his own personal testimony. His research in the archives of the military, the Central Consistory of the Jews of France, the police, and Philippe Pétain demonstrates the Vichy government’s role as a zealous accomplice in the Nazi program of genocide. He documents the efforts and absence of efforts of French Protestant and Catholic groups on behalf of their Jewish countrymen; he also explores the prewar divide between French-born and immigrant Jews, manifested in cultural conflicts and mutual antagonism as well as in varied initial responses to Vichy’s antisemitic edicts and actions. Rayski reveals how these Jewish communities eventually set aside their differences and united to resist the Nazi threat.

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James F. Ross is a creative and independent thinker in contemporary metaphysics and philosophy of mind. In this concise metaphysical essay, he argues clearly and analytically that meaning, truth, impossibility, natural necessity, and our intelligent perception of nature fit together into a distinctly realist account of thought and world. Ross articulates a moderate realism about repeatable natural structures and our abstractive ability to discern them that poses a challenge to many of the common assumptions and claims of contemporary analytic philosophy. He develops a broadly Aristotelian metaphysics that recognizes the "hidden necessities" of things, which are disclosed through the sciences, which ground his account of real impossibility as a kind of vacuity, and which require the immateriality of the human ability to understand. Those ideas are supported by a novel account of false judgment. Ross aims to offer an analytically and historically respectable alternative to the prevailing positions of many British-American philosophers.

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Religion, Scholarship, and Higher Education explores foundational issues surrounding the interaction of religion and the academy in the twenty-first century. Featuring the work of eighteen scholars from diverse institutional, disciplinary, and religious backgrounds, this outstanding collection of essays issues from a three-year Lilly Seminar on Religion and Higher Education. Reflecting the diversity of the seminar participants, this insightful volume presents a wide variety of viewpoints on the role of religion in higher education and different approaches to religiously informed scholarship and teaching. Religion, Scholarship, and Higher Education is distinct in its orientation toward the personal and the practical. Contributors use personal examples to demonstrate how individual religious beliefs and backgrounds shape the way an educator approaches research and teaching. The first part of the book addresses foundational issues, offering a range of perspectives on the current state of affairs and future prospects for the interrelation of religion and academic endeavor. Part II treats specific academic disciplines as they relate to religion and research and provides several models of scholarship grounded in or informed by religious traditions. The final section of the volume presents five different approaches to teaching. Contributors reflect on how religious perspectives or commitments influence the way in which they understand their role as university or college teachers and carry out their responsibilities in the classroom. Sure to capture the interest of scholars, teachers, and administrators alike, this volume features essays from Nicholas Wolterstorff, James Turner, Alan Wolfe, David A. Hollinger, Mark R. Schwehn, John McGreevy, Nancy T. Ammerman, Roger Lundin, Brian E.Daley, S.J., Clarke E. Cochran, Serene Jones, Richard J. Bernstein, Mark A. Noll, Denis Donoghue, Robert Wuthnow, Jean Bethke Elshtain, Susan Handelman, and Francis Oakley.

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Christian Philosophy of Religion celebrates the work and influence of Stephen T. Davis over the past four decades in philosophy of religion, philosophical theology, and biblical studies. Davis’s work is characterized by the application of formal tools of philosophy for the understanding and articulation of Christian doctrine. His emphasis on argumentative clarity and logical rigor is reflected in the contributions by the sixteen internationally recognized scholars of Christian philosophical theology whose work is gathered here. The volume addresses four areas of Christian thought. Contributors to the first section—Doctrine and Christian Belief—examine the Christian doctrines of the Redemption, the Incarnation, and the Resurrection. Those in the second section—The Nature of God and Christian Belief—probe the Christian belief that God is a trinity of persons, simple, immutable, self-sufficient, and independent of all things. In the third section—Reason and Christian Belief—contributors examine, in different ways, the role that reason, evidence, and argument plays in the formation of Christian belief. Essays in the fourth and final section—Scripture, Theology, and Christian Belief—address the relation between scripture and the problem of divine hiddenness, the problem of scriptural authority, and the relation between philosophical theology and fundamental theology. This diverse and wide-ranging collection will be of serious interest to anyone studying or working in the philosophy of religion, theology, scripture studies, or religious studies. Contributors: Kelly James Clark, William Lane Craig, C. Stephen Evans, William Hasker, John Hick, Brian Leftow, Anselm K. Min, Gerald O'Collins, SJ, Alan G. Padgett, Alvin Plantinga, C. P. Ruloff, Marguerite Shuster, Eleonore Stump, Richard Swinburne, Charles Taliaferro, Dale Tuggy, Linda Zagzebski.

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Regional voices from England, Ireland, and Scotland inspired Seamus Heaney, the 1995 Nobel prize-winner, to become a poet, and his home region of Northern Ireland provided the subject matter for much of his poetry. In his work, Heaney explored, recorded, and preserved both the disappearing agrarian life of his origins and the dramatic rise of sectarianism and the subsequent outbreak of the Northern Irish “Troubles” beginning in the late 1960s. At the same time, Heaney consistently imagined a new region of Northern Ireland where the conflicts that have long beset it and, by extension, the relationship between Ireland and the United Kingdom might be synthesized and resolved. Finally, there is a third region Heaney committed himself to explore and map—the spirit region, that world beyond our ken. In Seamus Heaney’s Regions, Richard Rankin Russell argues that Heaney’s regions—the first, geographic, historical, political, cultural, linguistic; the second, a future where peace, even reconciliation, might one day flourish; the third, the life beyond this one—offer the best entrance into and a unified understanding of Heaney’s body of work in poetry, prose, translations, and drama. As Russell shows, Heaney believed in the power of ideas—and the texts representing them—to begin resolving historical divisions. For Russell, Heaney’s regionalist poetry contains a “Hegelian synthesis” view of history that imagines potential resolutions to the conflicts that have plagued Ireland and Northern Ireland for centuries. Drawing on extensive archival and primary material by the poet, Seamus Heaney’s Regions examines Heaney’s work from before his first published poetry volume, Death of a Naturalist in 1966, to his most recent volume, the elegiac Human Chain in 2010, to provide the most comprehensive treatment of the poet’s work to date.

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“Geography brought them together, but history drove them apart.” This is the fundamental reality of the relationship between the United States and Mexico, contends Matthew A. Redinger. Roman Catholics in the United States became increasingly alarmed by the anticlerical articles included in the new Mexican Constitution of 1917 and by the moves to enforce them in the 1920s, through nationalizing church property and closing religious schools. U.S. Catholics viewed the anticlerical agenda of radical social reformers as a threat to their very soul. Individual religious and lay leaders and numerous Catholic organizations responded by launching broad-based initiatives to arouse sympathetic public opinion and to force the U.S. government to alter its relationship to the Mexican government. Redinger’s study offers an insightful analysis of the efforts of many American Catholics working as a private interest group to effect change in U.S.–Mexican relations and in the public policy of this nation. His judicious examination of numerous ecclesiastical and governmental archives, as well as personal papers, elucidates an important period in American Catholic history.

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Josiah Royce and William James lived in Cambridge, Massachusetts, on Irving Street, just two doors apart, and Charles Peirce grew up only blocks away. John Dewey was born and educated in nearby Vermont. These four great thinkers shared more than geographic space; they engaged in a series of formative philosophical discussions. By tracing the interactions of Royce (1855–1916) with James, Peirce, and Dewey, Oppenheim "re-imagines pragmatism" in a way that highlights the late Royce's role as mediator and favors the "seed-plant" image of O. W. Holmes, Jr., over the corridor image of Papini. Josiah Royce emphasized that communities of all sizes—ranging from families to towns—needed "reverence for the relations of life" not only to thrive but to survive. This theme permeates the dialectic of Royce’s interactions with Peirce, James, and Dewey. Oppenheim analyzes the agreement and disagreement of these thinkers on the method and content of philosophy, skepticism and intelligibility, and nominalism and intentionality, as he uncovers their varied stances toward transcendent Reality. Oppenheim repudiates Ralph Barton Perry’s tactic of using Royce as a foil to display James positively, by offering a richer portrait of Royce. Oppenheim calls attention to Royce’s "doctrine of two levels" and its effects on the distinction of human and super-human, by showing the contrast of Royce’s "third attitude of will" against two primarily self-centered attitudes of will, and by examining the roles of Spirit, Community, and semiotic process in Royce’s late thought.

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Theosis, or the principle of divine-human communion, sparks the theological imagination of Orthodox Christians and has been historically important to questions of political theology. In The Mystical as Political: Democracy and Non-Radical Orthodoxy, Aristotle Papanikolaou argues that a political theology grounded in the principle of divine-human communion must be one that unequivocally endorses a political community that is democratic in a way that structures itself around the modern liberal principles of freedom of religion, the protection of human rights, and church-state separation. Papanikolaou hopes to forge a non-radical Orthodox political theology that extends beyond a reflexive opposition to the West and a nostalgic return to a Byzantine-like unified political-religious culture. His exploration is prompted by two trends: the fall of communism in traditionally Orthodox countries has revealed an unpreparedness on the part of Orthodox Christianity to address the question of political theology in a way that is consistent with its core axiom of theosis; and recent Christian political theology, some of it evoking the notion of “deification,” has been critical of liberal democracy, implying a mutual incompatibility between a Christian worldview and that of modern liberal democracy. The first comprehensive treatment from an Orthodox theological perspective of the issue of the compatibility between Orthodoxy and liberal democracy, Papanikolaou’s is an affirmation that Orthodox support for liberal forms of democracy is justified within the framework of Orthodox understandings of God and the human person. His overtly theological approach shows that the basic principles of liberal democracy are not tied exclusively to the language and categories of Enlightenment philosophy and, so, are not inherently secular.

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This collection of essays, commissioned by the President’s Council on Bioethics, explores a fundamental concept crucial to today’s discourse in law and ethics in general and in bioethics in particular. Since its formation in 2001, the council has frequently used the term “human dignity” in its discussions and reports. In this volume scholars from the fields of philosophy, medicine and medical ethics, law, political science, and public policy address the issue of what the concept of “human dignity” entails and its proper role in bioethical controversies. Human Dignity and Bioethics is an attempt to clarify a controversial concept, one that is a critical component in the decisions of policymakers. Contributors: Adam Schulman, F. Daniel Davis, Daniel C. Dennett, Robert P. Kraynak, Alfonso Gómez-Lobo, Patricia S. Churchland, Gilbert Meilaender, Holmes Rolston III, Charles Rubin, Nick Bostrom, Richard John Neuhaus, Peter Augustine Lawler, Diana Schaub, Leon R. Kass, Susan M. Shell, Martha Nussbaum, David Gelernter, Patrick Lee, Robert P. George, Paul Weithman, Daniel P. Sulmasy, O.F.M., Rebecca Dresser, and Edmund D. Pellegrino.

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In Looking Forward, Marifeli Perez-Stable and her colleagues imagine Cuba's future after the "poof moment"—Jorge I. Domínguez's vivid phrase—when the current regime will no longer exist. Written in an accessible style that will appeal to all interested readers, this volume does not try to predict how and when the Castro regime will end, but instead considers the possible consequences of change. Each chapter—prepared by an expert in the field—takes up a basic issue: politics, the military, the legal system, civil society, gender, race, economic transition strategies, social policy and social welfare, corruption, the diaspora, memory, ideology and culture, and U.S.-Cuba relations. The author of each chapter considers three questions: How have other new democracies handled the basic issue in question? How might Cuba's unique conditions affect this area in transition? What are the likely outcomes and alternatives for a Cuba in transition? Designed with students, policy-makers, and journalists in mind, this lively and accessible volume is an essential resource.

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Adriaan Theodoor Peperzak contends that while many Catholic philosophers try to practice a modern, autonomous style of thinking, their experience of a faith-guided life necessarily compels them to integrate their scholarly pursuits with their Christian faith. He writes, “Christians who think cannot separate their thought from their faith and theology.” Indeed, he argues that the work of Christian, particularly Catholic, philosophers loses its vitality when philosophers try to restrict their reflections to natural reason alone. In this book he explores the essential unity of philosophical and theological thought from various perspectives and pleads for a radical change of method in philosophy. Peperzak maintains that the interdependencies of philosophy, theology, and the sciences must collectively determine the character of a Catholic university. For him, all serious philosophy has a profoundly religious character and is the quest for a kind of wisdom unhampered by arbitrary boundaries. His plea for a paradigm shift in philosophy and theology concentrates on the idea of speaking God’s word in a way that provokes appropriate responses, including praise and prayer.

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