Eight centuries have passed since the Dominicans first arrived in England. This book tells their fascinating story. It discusses their role in the medieval British Church; their fate after the Reformation; their eventual re-establishment in Britain; their expansion into the Caribbean and South Africa; and their adaptation after Vatican II.

In The Devil behind the Mirror, Steven Gregory provides a compelling and intimate account of the impact that transnational processes associated with globalization are having on the lives and livelihoods of people in the Dominican Republic. Grounded in ethnographic fieldwork conducted in the adjacent towns of Boca Chica and Andrés, Gregory's study deftly demonstrates how transnational flows of capital, culture, and people are mediated by contextually specific power relations, politics, and history. He explores such topics as the informal economy, the making of a telenova, sex tourism, and racism and discrimination against Haitians, who occupy the lowest rung on the Dominican economic ladder. Innovative, beautifully written, and now updated with a new preface, The Devil behind the Mirror masterfully situates the analysis of global economic change in everyday lives.

Herbert McCabe struck those who met him (Alasdair MacIntyre, Anthony Kenny, Terry Eagleton, Denys Turner) or those who read his writings (David Burrell, Stanley Hauerwas) for his high intelligence. He was the most intelligent philosopher after the death of Karl Popper. His philosophical inquiries on God and the Human Being have yet to be properly understood, not because they were abstruse (clarity was McCabe's inexorable sword!) but because of their dizzying depth, for which many are not yet prepared. This is the first comprehensive study of McCabe, a person who preferred speaking to writing and left only the short--fragmented and dispersed--texts of his lectures and sermons. But in this book, to use David Burrell's words, Manni has "managed to get inside McCabe's mind" and assemble together for the first time the disiecta membra of a powerful system of thought.

Elizabeth Anscombe, considered by some to be the greatest English philosopher of the 20th century, called for a renewed 'philosophy of psychology'. In line with her hopes, Philosophical Psychology outlines a vision that seeks to do justice to the complexity of the human person.

Established at Old Oscott in Birmingham, England, in 1980, the Maryvale Institute provides a variety of part-time and distance learning courses to the lay faithful, and consecrated religious and ministers of the Roman Catholic Church. Maryvale’s doctoral research programme in Catholic Studies is conducted in collaboration with, and accredited by, Liverpool Hope University. Successful students receive an award of a Doctor of Philosophy (PhD) degree from the University. This book is the second in a series of volumes concerned with the outcomes of that doctoral research programme. It provides an overview of the breadth of work by its students in the UK, Europe, the USA and Africa and their contribution to new knowledge in the area of Catholic studies, a wide field including history, literature, philosophy, spirituality, and theology.

"Elizabeth Anscombe was one of the most important and original philosophers of the twentieth century, as well as being a friend, pupil a student, and the main translator of Ludwig Wittgenstein. She wrote on a wide range of philosophical topics, publishing a handful of books and a large corpus of articles in her lifetime. This collection of twenty-two essays on the philosophy of Elizabeth Anscombe by an international array of experts in the field covers intention, ethical theory, human life, the first person, and Anscombe on other philosophers. It will be essential reading for anyone interested in Anscombe's work and in the philosophical problems which she wrote about"--

The practice of theology depends in part on asking the right questions. Not any sorts of questions, not idle questions, nor questions framed entirely by our own experience or the great issues of our times, but good theological questions focus the mind of the inquirer on the endlessly intelligible self-revelation of God to which the Sacred Scripture bears witness. Our own questions and the great questions of our times have a place, as long as they are purged of the ideological outlooks that can suppress or obscure the questions that the sacra pagina itself presses upon us. Among the essays gathered in Theology as an Ecclesial Discipline, the first set directs the reader's attention precisely to questions that trace the distinctive features of the nature of theology itself. What are the principles and scope of the field of theology as practiced by believers in an ecclesial context? Are historical-critical methods of exegesis compatible with a properly theological interpretation of the Scriptures? How can theology have a place in the academy as an intellectual discipline if the Magisterium seems to limit the scope of its inquiries? The second part considers a range of questions that preoccupy contemporary Protestant and Catholic theologians. Can the names Father, Son and Holy Spirit be replaced by more inclusive titles in doctrine and liturgy? By placing humanity at the center of theological investigation, is Christian humanism distinct from secular humanism? How can we be guilty of a sin committed by our first ancestors? Can the Christian vision of procreative human sexuality survive the cultural onslaught of the sexual revolution? The questions in the third part of this book arise from Catholic dialogue with non-Christian religions, or with other Christian communities, or with conceptions of a cosmos in ecological crisis. Is there a future for Catholic theology of religions? How can people who do not believe in Christ be saved? Is the cosmos a safe environment for human beings, or, alternatively, how can the cosmos be protected from human depredation? Can the concept of "church" stretch far enough to encompass Christian communities that see themselves as strictly local and independent bodies?