Search results for ""Author Theodore M. Hesburgh""

I have traveled far and wide, far beyond the simple parish I envisioned as a young man. My obligation of service has led me into diverse yet interrelated roles: college teacher, theologian, president of a great university, counselor to four popes and six presidents. Excuse the list, but once called to public service, I have held fourteen presidential appointments over the years, dealing with the social issues of our times, including civil rights, peaceful uses of atomic energy, campus unrest, amnesty for Vietnam offenders, Third World development, and immigration reform. But deep beneath it all, wherever I have been, whatever I have done, I have always and everywhere considered myself essentially a priest. —from the Preface

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Contemporary Catholic higher education finds itself at a crucial crossroad. The issues are many and complex. How is the Catholic character of the university to be preserved and fostered while avoiding secularization on the one hand and insular sectarianism on the other? Must a majority of the faculty in a college or department be Catholic? How is Catholic to be defined in terms of culture, belief, or practice? What is the level of commitment to intellectual inquiry and the possibility of dissent that must be present on a Catholic campus? These are some of the issues that prompted Fr. Theodore M. Hesburgh, C.S.C., to write a position paper and invite 29 distinguished members of the faculty and administration at the University of Notre Dame to address as they strive to envision and create a great Catholic university. The contributors explore these issues from a wide variety of religious and academic perspectives, and although their backgrounds and fields of study differ widely, they agree on a number of points. First, a great Catholic university must begin by being a great university that is also Catholic. Second, the catholicity, or universality, of a Catholic university fosters the centrality of philosophy and particularly theology as legitimate intellectual concerns, especially as they challenge the disintegration and turmoil of our modern predicament. Finally, how a Catholic university is seen as a community of service is also examined in both its intellectual and practical applications. Throughout, these essays describe a university community where reason and faith intersect and reinforce each other as they grapple with all the problems that face the transmission and growth of knowledge and the multiplication of new and complex moral problems.

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A truly cross-disciplinary study of psychology, theology, economics, and environmental science, How Should I Live My Life presents an overview of human beliefs and institutions that have led to the emerging global ecological threats. By viewing societal institutions and the psychology that spawns them, George S. Howard gets to the root causes of global ecological crises and provides an effective roadmap for changing the disastrous course that humans face. With detailed descriptions of economic and psycological methods that lead to the choices that society has made, Howard puts forth his vision for society's path in a well-rounded argument for changing the course of economic and environmental policies practiced by the governments of the world today.

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This book articulates the important benefits of school sports and other co-curricular activities which empower youth and dissuade them from gang involvements and deviant behavior. It also describes how these voluntary programs motivate students to stay in school, earn better grades, reinforce the ideals of our Constitution more than any other single type of activity, and prepare youth in cooperative skills so greatly called for by employers today.

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Portrays four charismatic leaders of the eighteenth and nineteenth-century Hasidic movement in Eastern Europe.

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Over a century ago, a precursor to the International Court of Justice, usually called the World Court, was created. The United States had an important role in founding the Court, and a U.S. citizen—Andrew Carnegie-funded the Peace Palace, the building in which the World Court still convenes. But in 1985, during the second Reagan-Bush Administration, the U.S. effectively withdrew its support and authority from the Court in respose to its ruling on the U.S. use of force in Nicaragua. Since that time, the role of the World Court has grown in importance internationally even though the U.S. refuses to participate fully. And because the U.S. role has been so attenuated, the full story of the World Court has not been told, especially to U.S. citizens and students whose ignorance of it is a national embarrassment. Howard N. Meyer-longtime legal authority, activist, and champion of untold or misunderstood histories-traces the World Court all the way back to The Hague Conference of 1899 and shows its development through World War I, the League of Nations, World War II, and the Cold War, all the way up to the contemporary challenges of East Timor and Kosovo. More recently, Meyer distinguishes between the nation-state oriented work of the World Court and the work of the International Criminal Court which was proposed in 1998 to prosecute individual war criminals like Milosevic and others coming out of the conflicts in the former Yugoslavia and Rwanda. As different as they are, the World Court and the ICC have a common problem that this book seeks to address: resistance in Washington to the international rule of law, especially when it comes to authority surrounding the use of force.

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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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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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Elie Wiesel, winner of the Nobel Peace Prize, studies four different rebbes in eighteenth-century Eastern Europe, delving into their lives, their work, and their impact on the Hasidic movement and beyond. In Four Hasidic Masters and Their Struggle against Melancholy, Jewish author, philosopher, and humanist Elie Wiesel presents the stories of four Hasidic masters, framing their biographies in the context of his own life, with direct attention to their premonitions of the tragedy of the Holocaust. These four leaders—Rebbe Pinhas of Koretz, Rebbe Barukh of Medzebozh, the Holy Seer of Lublin, and Rebbe Naphtali of Ropshitz—are each charismatic and important figures in Eastern European Hasidism. Through careful study and consideration, Wiesel shows how each of these men were human, fallible, and susceptible to anger, melancholy, and despair. We are invited to truly understand their work both as religious figures studying and pursuing the divine and as humans trying their best to survive in a world rampant with pain and suffering. This new edition of Four Hasidic Masters, originally published in 1978, includes a new text design, cover, the original foreword by Theodore M. Hesburgh, C.S.C., and a new introduction by Rabbi Irving Greenberg, introducing Wiesel’s work to a new generation of readers.

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