Between 1890 and 1910 the Roman Catholic Church underwent a severe moral and intellectual crisis. A group of progressive Catholic scholars, later dubbed the 'modernists', challenged the authority of official Catholic teaching in many areas, basing their ideas on contemporary movements generally. The official reaction was at first discouraging and then openly hostile - most of the modernists were forced to leave the Church and their writings were placed in the Index. As one might expect, the accounts of the crisis by those who were closely involved in it are generally strongly partisan; moreover, its effects are still evident in present disputes in the Church but in 1972 the time came for an objective historical assessment of the major figures of the crisis as a means for understanding the movement as a whole. In this authoritative study Dr Barmann reconstructs in detail von Hugel's involvement in the modernist movement, particularly in England and rejects the received explanations of his survival in the Church.

During the first decade of the twentieth century the Roman Catholic Church was shaken to its core by an intellectual reform movement, 'modernism', seeking radical changes in the traditional approaches to biblical studies, philosophy and theology. The repercussions of the church authorities' condemnations and repression of the so-callled modernist heresy persisted for more than half a century. Then, liberated by Pope John XXIII, himself suspected of being a modernist, the Second Vatican Council created the possibility for many modernist ideas to resurface and initiate a renewal of the church in the modern world. The present work contains the integral correspondence of the leader of this modernist movement, Baron Friedrich von Hugel to Maude D. Petre along with her two extant letters to him. The correspondence offers a unique glimpse into the history of the movement and an example of how its leading protagonist promoted the novel ideas of many of the seminal thinkers of the time among his friends and colleagues. Sadly, the letters also depict the often unchristian nature of the authorities' response and the subsequent suffering inflicted on some of the church's most critical but faithful and enlightened members.

In the six original essays included in this volume, the authors discuss how von Hügel, Blondel, Bremond, and Loisy all found inspiration in the great mystics of the past.

This volume, first published in 1982, examines the attempts of English liberal Catholics to reconcile their Church with secular culture and provides an account of the development of liberal Catholicism in England in the late nineteenth and early twentieth centuries. This work was written not only for specialists in religious history but for all readers who might be interested in this seminal period of Catholicism. It is a study in religious, intellectual, and cultural history.

This book illustrates how George Tyrrell‘s theological challenge to those who would take the church out of history was never effectively refuted, either at the time or since, and that the issues Tyrrell raised are still relevant and alive in the church today. In highlighting Tyrrell‘s liberation of theology from dogmatism, the current work describes why he was vilified by the Roman hierarchy, expelled from the Jesuits, and eventually excommunicated. Tyrrell‘s Ignatian-inspired, hope-filled theology should not be forgotten, not least because it sheds further light on another courageous and prophetic Jesuit, Pope Francis. In revisiting Tyrrell‘s Ignatian theology, this book celebrates the promise that Vatican II presents to the future church, namely, a universal call to holiness as embraced by Pope Francis.

The volume contains the contributions to a symposium in which specialists in different fields worked together in the attempt to throw by their cooperation more light on the conditions - theological convictions and worldview, political climate, influence of state officials, educational institutions and churches - which were influential in the development of biblical studies in the second half of the 19th century. The discussion originated with a special problem: the thesis of William Farmer, one of the co-editors of the volume, that the appointment of Heinrich Julius Holtzmann, who defended the priority of the gospel of Mark as the oldest synoptic gospel, to the New Testament professorship in Strasbourg in 1872 was the result of a direct intervention of the emperial chancellor Bismarck in the context of the kulturkampf, who wished thereby to weaken the Roman Catholic position defending the supremacy of the chair of St Peter by the authority of the gospel of St Matthew (Mt 16,18). The question belongs in the broader context of the presuppositions of Bible exegesis in the second half of the 19th century. As both editors agreed that the matter is not yet finally settled, it seemed to be essential for coming to deeper insights into the conditions under which biblical exegesis was enacted in the 19th century to broaden the scenery and to include other aspects that might throw more light on a period widely unknown to many scholars belonging to the present generation. Therefore specialists of different fields joined a symposium in order to elucidate from their respective viewpoints and interests basic themes and methods of biblical exegesis, scientific theology and the relations between stateand university in the 19th centruy, e

This book project traces the thought of several Roman Catholic Modernists (and one especially virulent anti-Modernist) as they confronted the intellectual challenges posed by the Great war from war from 1895 to 1907.

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.

After 1830 Catholicism in Britain and Ireland was practised and experienced within an increasingly secure Church that was able to build a national presence and public identity. With the passage of the Catholic Relief Act (Catholic Emancipation) in 1829 came civil rights for the United Kingdom's Catholics, which in turn gave Catholic organisations the opportunity to carve out a place in civil society within Britain and its empire. This Catholic revival saw both a strengthening of central authority structures in Rome, (creating a more unified transnational spiritual empire with the person of the Pope as its centre), and a reinvigoration at the local and popular level through intensified sacramental, devotional, and communal practices. After the 1840s, Catholics in Britain and Ireland not only had much in common as a consequence of the Church's global drive for renewal, but the development of a shared Catholic culture across the two islands was deepened by the large-scale migration from Ireland to many parts of Britain following the Great Famine of 1845. Yet at the same time as this push towards a degree of unity and uniformity occurred, there were forces which powerfully differentiated Catholicism on either side of the Irish Sea. Four very different religious configurations of religious majorities and minorities had evolved since the sixteenth-century Reformation in England, Ireland, Scotland, and Wales. Each had its own dynamic of faith and national identity and Catholicism had played a vital role in all of them, either as 'other' or, (in the case of Ireland), as the majority's 'self'. Identities of religion, nation, and empire, and the intersection between them, lie at the heart of this volume. They are unpacked in detail in thematic chapters which explore the shared Catholic identity that was built between 1830 and 1913 and the ways in which that identity was differentiated by social class, gender and, above all, nation. Taken together, these chapters show how Catholicism was integral to the history of the United Kingdom in this period.

Containing over 25,000 entries, this unique volume will be absolutely indispensable for all those with an interest in Britain in the twentieth century. Accessibly arranged by theme, with helpful introductions to each chapter, a huge range of topics is covered. There is a comprehensiveindex.