Bøger af Roger Haight

In the 1970s Jesuit theologian Ignacio Ellacuría conducted the Spiritual Exercises (of Ignatius) for the whole Central American province, taking as a reference point the social reality of Central America--giving concrete reference to the meaning of sin, Christ's ministry and passion, and the meaning of discipleship. Haight proposes to do the same thing in reference to the social sin of racism.

During his days in prison in Berlin, Dietrich Bonhoeffer had time to read and reflect on the Enlightenment and to ask the question of how Christians might live in a world come of age. One can interpret Karl Rahner's theological and pastoral writing as addressing that question. Born in 1904, he lived through both World Wars to a ripe age of 80 and wrote 1651 published works. Although his writing had a unique historical genesis and intellectual setting, along with a technical vocabulary, he consistently wrote out of pastoral concern in an effort to make Christian faith and belief credible in his Western European culture and the new post-WWII context. Probably his most important student was Johann Baptist Metz who was born in Germany 1928, conscripted into the army as a teenager, and after it, turned to the seminary and to theology. He studied with Rahner in Innsbruck and received his doctorate in theology in 1961 and taught at the University of Münster for thirty years. As Dorothee Soelle converted Bultmann's existential analysis into social commitments, so did Metz give new social meaning to Rahner's "transcendental" theology in a time of social cataclysm. Thus, together, Rahner and Metz, not in competition but as complementary, offer a distinctive response to the spiritual question of finding God in the present-day secular world.

This volume presents reflections on the nature of Christian spirituality in the light of Immanuel Kant's work Fundamental Principles of the Metaphysic of Morals. It also contains two short comments on Kant's work: Paul Tillich directly engages Kant's moral philosophy, and Reinhold Niebuhr indirectly addresses him with his reflections on the role of conscience in religious experience. The whole volume rests on the constituent role that morality, and hence ethics, plays in a comprehensive understanding of Christian spirituality. Kant adds to that discussion by introducing the voice of the Enlightenment into the conversation. His work serves as a bridge between the spirituality displayed in the Medieval and Reformation periods and what may be called modern Western culture. Christians who are socialized into twenty-first century Western intellectual culture may be relatively unfamiliar with the cultures that spawned the characteristic accents of the spiritual languages that are learned in the churches today. When they move into the world of higher education, they will learn a whole series of ideas from science and critical modern thought that directly challenge the ordinary spiritual conceptions of church traditions. The critical discussion between intellectual culture and Christianity during the period of the Enlightenment was deep and serious, and it helps to explain how the churches in the West relate to present-day intellectual culture. Kant's text on the metaphysics of morals presents in an exemplary way the deep questions that Christian spirituality faces today with almost laboratory precision. The two commentators neatly draw the conversation into contexts that are closer to life in the world of our time.

This volume considers two authors who represent different but complementary responses to social injustice and human degradation. The writings of Walter Rauschenbusch and Dorothy Day respond to an American situation that arose out of the Industrial Revolution and reflect especially-but not exclusively-urban life on the East Coast of the United States during the late nineteenth and first half of the twentieth centuries. Although these two authors differ greatly, they both reacted to the extreme social inequality and strife that occurred between 1890 and the beginning of World War II. They shared a total commitment to the cause of social justice, their Christian faith, and an active engagement in the quest for a just social order. But the different ways they reacted to the situation generated different spiritualities. Rauschenbusch was a pastor, writer, historian, and seminary professor. Day was a journalist who became an organizer. The strategic differences between them, however, grew out of a common sustained reaction against the massive deprivation that surrounded them. There is no spiritual rivalry here. They complement each other and reinforce the Christian humanitarian motivation that drives them. Their work brings the social dimension of Christian spirituality to the surface in a way that had not been emphasized in the same focused way before them. They are part of an awakening to the degree to which the social order lies in the hands of the people who support it. Both Rauschenbusch and Day are examples of an explicit recognition of the social dimension of Christian spirituality and a radical acting-out of that response in two distinctly different ways.

Two developments that occurred over the course of the nineteenth century had a strong impact on Christian theology. The first was a deepening of the implications of historical consciousness, and the second was the impact of science on Christian self-understanding. Marx's sociology of knowledge symbolizes the first; Darwin's analysis of evolution symbolizes the second. These intellectual developments gave rise to various forms of process philosophy and theology. Within this context, a dialogue between Christian theology and evolution has yielded dramatically new convictions and practices in Christian spirituality, especially relative to ecology. For more than three decades Catherine Keller has been reflecting on the intellectual and practical effects that an internalization of the dynamic character of reality should have upon the practice of Christian life. Her text illustrates the basic framework of dynamic becoming that science demands, whether or not one is formally a process thinker. Pierre Teilhard de Chardin was an earlier figure who was more zeroed in on the phenomenon of evolution, which he encountered in a distinct way as a Christian scientist trained in geology and paleontology, as distinct from biology or genetics. Evolution explicitly informs his spirituality. These two different Christian writers, the one representing the imaginative framework of being as process and becoming, the other focused on how evolution affects intentional spiritual life, open new perspectives on the spiritual character of people's active lives of work and creativity in the world that science presents to us.

This book takes the notion of evolution from science and gives it a theological context, one that recognizes how deeply anthropomorphism has confused our spiritual and religious options. It aims to enrich Christian life for those who internalize the questions that a secular scientific culture legitimately raises.

US$27.00 RELIGION / Christian Theology /General RELIGION / Christian Theology / Systematic RELIGION / Christianity / Catholic Cover design: Michael Calvente [Orbis Logo] ISBN: 978-1-62698-488-2

The award-winning author of Jesus Symbol of God here introduces the discipline of theology. Jesuit Haight provides the fundamental grounds for retrieval of traditional doctrine in new interpretations that bear upon our life in the world today.