Search results for ""Author Peter Joseph Fritz""

This innovative book discloses Karl Rahner's foremost achievement: discovering and delineating an ethos of Catholicism, a multi-faceted and comprehensive approach to life in Christ. Karl Rahner's Theological Aesthetics does so by placing the German Jesuit and his teacher, philosopher Martin Heidegger, into a richly detailed dialogue on aesthetics. The book treats classic Rahner topics such as anthropology and Christology. But it breaks new ground by exploring themes such as angels, Mary, and the apocalypse, juxtaposed with analogous philosophical topics in Heidegger.Peter Joseph Fritz reveals that Rahner, contrary to a widespread opinion, did not ""turn to the subject."" Rather, Rahner meticulously avoided the spirit of modern subjectivity. In doing so, Rahner follows paths cleared by Heidegger. The counter-subjective thrust of Rahner's thought has aesthetic implications. In fact, Rahner's turn away from modern subjectivity begins with his philosophical dissertation, Spirit in the World, which this work shows to be an aesthetic text through and through. Rahner's aesthetics in Spirit in the World and other works prove distinctive because of its resonance with a Heideggerian variety of the sublime, which Rahner first encounters during Heidegger's lectures on the poetry of Friedrich Hölderlin.Rahner's improvement upon the Heideggerian sublime gradually matures over the course of Rahner's career into a complex strategy of resistance toward Heideggerian thinking. This becomes most clear in Rahner's eschatology, which is an apocalyptic discourse that rejects Heidegger's own apocalypse of being's history.Karl Rahner's Theological Aesthetics offers a fresh and innovative reconsideration of the classic pairing of Rahner and Heidegger. By doing so, it contributes to ongoing conversations on theological aesthetics, the interfacing of postmodernity and theology, and, most of all, on the enduring legacy of Rahner himself.

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Karl Rahner's seemingly inscrutable theology of freedom can be summarized simply: human freedom makes manifest (or fails to make manifest) God's eternal decision to create, to save creation, and thereby to share Godself. Freedom is something real, a substantive freedom for: for saying ""yes"" to God's merciful self-giving. This freedom most often comes to light not in extraordinary triumphs of spirit, but amid small acts whereby common sinners and downtrodden people travel a pilgrim journey, gradually finding ways to form and to express a life that reflects –however dimly? God's refulgent light. Freedom Made Manifest explicates Rahner's theology of freedom by elucidating its configuration and sources. Much of its inquiry centers on the fundamental option: each human person's eternal decision made, paradoxically, in time, as a definitive answer to God's personally-tailored call to salvation. This idea stems from three principal sources: Catholic conversations with transcendental-idealist philosophy, penitential theology and practice, and Ignatian spirituality. Rahner's unique redeployment of these sources inflects the fundamental option with theologies of concupiscence, mercy and forgiveness (especially as ecclesially mediated), and devotion to Jesus Christ. Awareness of these inflections can show how Rahner's theology of freedom may assist in theological reflection on freedom's susceptibility to injury and trauma. To these clarifications the author adds a major emendation, arguing that Rahner's theology of freedom is most adequately interpreted as a theological aesthetic of freedom, attentive to freedom's depth dimension in the heart of each person, through which and out of which God's free decision to self-reveal is expressed or concealed. Following upon Karl Rahner's Theological Aesthetics (CUA Press, 2014), which introduced Rahner's ""Catholic sublime,"" and anticipating a volume on ""world,"" this volume contributes to theological-aesthetic thinking not at the stratospheric level of being's transcendentals, but within the sensed (aesthetic) friction of everyday existence.

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Today’s regnant global economic and cultural system, neoliberal capitalism, demands that life be led as a series of sacrifices to the market. Send Lazarus’s theological critique wends its way through four neoliberal crises: environmental destruction, slum proliferation, mass incarceration, and mass deportation, all while plumbing the sacrificial and racist depths of neoliberalism.

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Today’s regnant global economic and cultural system, neoliberal capitalism, demands that life be led as a series of sacrifices to the market. Send Lazarus’s theological critique wends its way through four neoliberal crises: environmental destruction, slum proliferation, mass incarceration, and mass deportation, all while plumbing the sacrificial and racist depths of neoliberalism.

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Represents some of the best, cutting-edge thinking available on multiple forms of social upheaval and related grassroots movements. From the January 2017 Women’s March to the August 2017 events in Charlottesville and the 2020 protests for racial justice in the wake of George Floyd’s murder, social upheaval and protest have loomed large in the United States in recent years. The varied, sometimes conflicting role of religious believers, communities, and institutions in such events and movements calls for scholarly analysis. Arising from a conference held at the College of the Holy Cross in November 2017, Religion, Protest, and Social Upheaval gathers contributions from ten scholars in religious studies, theology and ethics, and gender studies—from seasoned experts to emerging voices—to illuminate this tumultuous era of history and the complex landscape of social action for economic, racial, political, and sexual and gender justice. The contributors consider the history of resistance to racial capitalist imperialism from W. E. B. Du Bois to today; the theological genealogy of the capitalist economic order, and Catholic theology’s growing concern with climate change; affect theory and the rise of white nationalism, theological aesthetics, and solidarity with migrants; differing U.S. Christian churches’ responses to the “revolutionary aesthetics” of the Black Lives Matter movement; Muslim migration and the postsecular character of Muslim labor organizing in the United States; shifts in moral reasoning and religiosity among U.S. women’s movements from the 1960s to today; and the intersection of heresy discourse and struggles for LGBTQ+ equality among Korean and Korean-American Protestants. With this pluralistic approach, Religion, Protest, and Social Upheaval offers a snapshot of scholarly religious responses to the crises and promises of the late 2010s and early 2020s. Representing the diverse coalitions of the religious left, it provides groundbreaking analysis, charts trajectories for further study and action, and offers visions for a more hopeful future.

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Represents some of the best, cutting-edge thinking available on multiple forms of social upheaval and related grassroots movements. From the January 2017 Women’s March to the August 2017 events in Charlottesville and the 2020 protests for racial justice in the wake of George Floyd’s murder, social upheaval and protest have loomed large in the United States in recent years. The varied, sometimes conflicting role of religious believers, communities, and institutions in such events and movements calls for scholarly analysis. Arising from a conference held at the College of the Holy Cross in November 2017, Religion, Protest, and Social Upheaval gathers contributions from ten scholars in religious studies, theology and ethics, and gender studies—from seasoned experts to emerging voices—to illuminate this tumultuous era of history and the complex landscape of social action for economic, racial, political, and sexual and gender justice. The contributors consider the history of resistance to racial capitalist imperialism from W. E. B. Du Bois to today; the theological genealogy of the capitalist economic order, and Catholic theology’s growing concern with climate change; affect theory and the rise of white nationalism, theological aesthetics, and solidarity with migrants; differing U.S. Christian churches’ responses to the “revolutionary aesthetics” of the Black Lives Matter movement; Muslim migration and the postsecular character of Muslim labor organizing in the United States; shifts in moral reasoning and religiosity among U.S. women’s movements from the 1960s to today; and the intersection of heresy discourse and struggles for LGBTQ+ equality among Korean and Korean-American Protestants. With this pluralistic approach, Religion, Protest, and Social Upheaval offers a snapshot of scholarly religious responses to the crises and promises of the late 2010s and early 2020s. Representing the diverse coalitions of the religious left, it provides groundbreaking analysis, charts trajectories for further study and action, and offers visions for a more hopeful future.

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