This text studies the thinking of, and interaction among, three men insofar as they were involved in the history-and-dogma controversy of the Catholic modernist crisis - Alfred Loisy, Maurice Blondel and Friedrich von Hugel. Of the three, von Hugel comes closest to maintaining in balance all the elements and dimensions which must be included in any discussion of history and dogma."

The French Catholic priest and biblical scholar Alfred Loisy (1857-1940) was at the heart of the Roman Catholic Modernist crisis in the early part of the twentieth century. He saw much of his work as an attempt to bring John Henry Newman’s notion of development of doctrine into the realm of Catholic biblical studies, and thereby transform Catholic theology. This volume situates Loisy’s better known works on the New Testament and theology in the context of his lesser known work in Assyriology and Old Testament studies. His early training in Assyriology taught Loisy a comparative historical approach to studying ancient texts, in addition to providing him the requisite training in ancient Near Eastern languages and literature. Loisy built upon this Assyriological foundation with his historical critical work in biblical studies, first in the Old Testament. In his biblical scholarship, Loisy combined the then current trends of historical biblical criticism with his more comparative approach. Prior to his excommunication in 1908, Loisy attempted in his more popular writings to defend the inclusion of historical biblical criticism in the repertoire of Catholic biblical interpretation. He saw this as an important step in reforming Catholic theology. The Modernist crisis set the stage for the major debates that would occur in the Catholic theological world for more than a century. The controversy over Modernism became one important conflict that helped pave the way for the Second Vatican Council. The issues raised during Loisy’s time, remain contested today. Examining how Loisy approached biblical studies helps readers better understand his overall work, and the place it played in the pivotal intellectual turmoil of his day.

Since its first publication in 1988, the New Dictionary of Theology has been widely appreciated by students and readers as a trustworthy and informative guide. After almost thirty years, however, there are many new writers, issues and themes on the agenda, for theology does not stand still. Hence, this completely revised second edition includes over 400 new articles in the full set of over 800. Many of the original articles have been expanded and updated, and almost all have additional bibliographical references. Since material on biblical theology is now covered at length in IVP's New Dictionary of Biblical Theology, this volume is therefore more specifically a dictionary of historical and systematic theology. The New Dictionary of Theology: Historical and Systematic has an international team of contributors, and many are acknowledged experts in their fields. The Dictionary combines excellence in scholarship with a high standard of clarity and insight into current theological issues, yet it avoids being unduly technical. Students, teachers and ministers, as well as scholars and everyone seeking a better understanding of theology, will value it as an indispensable reference work. The volume is enhanced by a spacious and clear design, an extensive and easy-to-use cross-reference system and bibliographies which feature the best and most readily available works in English.

Chapter One: Giving Mysticism A Body. What's the Problem? Is Mysticism Even a Theological Subject? "Defining" Mysticism. What HUgel Contributes to Embodiment and Obligation. Chapter Two: Mysticism and Mystical Experience. Introduction. Only One Element. What is Mysticism and Mystical Experience? A Critique of Mysticism. Mysticism Embodied: Htlgel's Critique of the Quakers. Chapter Three: Morality and Obligation. Introduction. Hiigel's Moral Context. What is Moral Obligation? Others as Well as the Other. The Moral Life and Joy. Conclusion. Chapter Four: Embodied Mysticism and Biographical Theology. Introduction. The Message and Mystery of the Saints. James McClendon and Biographical Theology. Edith Wyschogrod: The Saints and Postmodemism. Friedrich von HOgel and Lived Mysticism. Conclusion. Chapter Five: Ethics and Incamational Mysticism. Introduction. An Ethically Attuned Mysticism/A Spiritually Sensitive Ethics. The Difference It All Makes.

In the nineteenth century, most people assumed that the "modern spirit" and Catholicism, the great "religion of authority," were irreconcilably opposed. However, some tried to combine the two in a reformed and modernized Catholicism. These efforts, and the reaction of the institutional Church against them, precipitated the Modernist Crisis. Alfred Loisy (1857--1940) was at the center of this dramatic conflict between advocates and opponents of "modernity." Loisy believed that his adoption of scientific methods to study the Bible and the history of Christianity necessarily committed him to a campaign to modernize Catholicism as a whole. In this book, Harvey Hill describes the emergence, articulation, and ultimate fate of Loisy's reform program as he interacted with allies and opponents of his modernizing agenda. By tracing Loisy's early intellectual and religious development in more detail than have previous scholars, Hill shows how Loisy self-consciously placed his historical scholarship at the service of a positive reform agenda from the very beginning of his ecclesiastical career and that he viewed this reform agenda as an intrinsic part of his critical work. Drawing on some of Loisy's unpublished writings and little-known articles, Hill goes on to demonstrate that Loisy's efforts to reform Catholicism presupposed a new view of the nature and limits of Church authority in relation to the secular state as well as to modern scholarship. Hill uses Loisy's political views to illustrate the more general challenge to ecclesiastical authority that was, again, an intrinsic part of the modern scientific study of religion as Loisy understood it. Hill's interpretation of Loisy and the theology and politics of the scientific study of religion will interest students of Catholic Modernism, the history of modern religion, and the emergence of religious studies as an academic discipline. Harvey Hill is Assistant Professor of Religion at Berry College. He is the coeditor of Personal Faith and Institutional Commitment: Roman Catholic Modernist and Anti-Modernist Autobiography and author of numerous essays, articles, and reviews. Praise for the book: "One is unlikely to find in any language a clearer, better written introduction to the neuralgic career of Alfred Loisy than Harvey Hill's. In addition to its clarity, what sets it apart from the many studies of Loisy is its well-argued conception of the historical integrity of Loisy's mature modernist works as growing out of ideas he formulated in the 1870's and the 1880's to which other scholars have paid scant attention. . . . Out of an artful rehearsal of the conflicts with church authorities over Loisy's historical criticism of Scripture and tradition with implications for doctrine, what emerges is a clarification of the role of Loisy's political interests--thus the book's title. . . . Far from taking sides in the conflict between Loisy and the church authorities, Hill maintains aesthetic distance."--David G. Schultenover, S.J., Catholic Historical Review " A] much needed book on the role of Loisy and the scientific study of religion. This is a valuable study of an important individual and time in the contemporary history of the Catholic Church. It is also most relevant, as it addresses an actual dilemma for many Catholic intellectuals today. I highly recommend this book for anyone interested in the contemporary history of the Church and for those searching for an adequate relation of faith and reason."--Lucien J. Richard, OMI, Catholic Library World "Harvey Hill has succeeded in breaking new ground in this study, in which he insightfully sets forth issues underlying Loisy's writings, and tests his judgments against the secondary literature. . . . More than previous scholars Hill clarifies the extent of Loisy's political interests. . . . Hill's ability to co

Ellen M. Leonard's study of Baron Friedrich von Hügel's life, thought, and spiritual vision rediscovers this important Catholic voice from the turn of the 20th Century. Hügel was a lay theologian who maintained both his personal equilibrium and his spiritual leadership role during the complex days of the "modernist movement." Hügel sees three elements of religion: the authoritative, historical, and institutional; the critical, speculative, and philosophical; the intuitive, vocational, and mystical. Leonard's study concentrates both on Hügel's writings and spiritual activities.