In this classic volume, Ladner explores the origin and early history of the idea of reform. The book opens with a look at varieties of renewal ideology, then moves on to study the early Christian idea of reform. The conclusion is an insightful examination of how the idea of reform influenced the earliest manifestations of Christian monasticism.

Intro -- Contents -- Preface - John Howe -- 1. Introduction - Christopher M. Bellitto and David Zachariah Flanagin -- I. Gerhart Ladner's The Idea of Reform After 50 Years -- 2. My Debt to Gerd: His Legacy as Teacher of History and Historian of Ideas, Fifty Years after The Idea of Reform and in Light of Present Research - Lester L. Field Jr. -- 3. Gerhart Ladner's The Idea of Reform: Reflections on Terminology and Ideology - Louis B. Pascoe, S.J. -- 4. The Continuing Relevance of The Idea of Reform - Phillip H. Stump -- II. Models and Case Studies of Medieval and Reformation Reform -- 5. "He does not say, 'I am custom'": Pope Gregory VII's Idea of Reform - Ken A. Grant -- 6. Administrative Change in the Fourteenth-Century Dominican Order: A Case Study in Partial Reforms and Incomplete Theories - Michael Vargas -- 7. The Six Errors: Hus on Simony - C. Colt Anderson -- 8. Church, Bible, and Reform in the Hussite Debates at the Council of Basel, 1433 - Gerald Christianson -- 9. In Search of Unity: Reform and Mathematical Form in the Conciliarist Arguments of Heymeric de Campo's Disputatio de potestate ecclesiastica (1433) - David Albertson -- 10. Premonstratensian Voices of Reform at the Fifteenth-Century Councils - William P. Hyland -- 11. "Memoriam Fecit": The Eucharist, Memory, Reform, and Regeneration in Hildegard of Bingen's Scivias and Nicholas of Cusa's Sermons - Ann W. Astell -- 12. Visions of Reform: Lay Piety as a Form of Thinking in Nicholas of Cusa - Inigo Bocken -- 13. Carthusians as Public Intellectuals: Cloistered Religious as Advisors to Lay Elites on the Eve of the Protestant Reformation - Dennis D. Martin -- 14. Black and White and Re-Read all Over: Conceptualizing Reform across the Long Sixteenth Century, 1414-1633 - William V. Hudon -- Contributors -- Index

A bold retelling of the origins of contemporary Hinduism, and an argument against the long-established notion of religious reform. By the early eighteenth century, the Mughal Empire was in decline, and the East India Company was making inroads into the subcontinent. A century later Christian missionaries, Hindu teachers, Muslim saints, and Sikh rebels formed the colorful religious fabric of colonial India. Focusing on two early nineteenth-century Hindu communities, the Brahmo Samaj and the Swaminarayan Sampraday, and their charismatic figureheads—the “cosmopolitan” Rammohun Roy and the “parochial” Swami Narayan—Brian Hatcher explores how urban and rural people thought about faith, ritual, and gods. Along the way he sketches a radical new view of the origins of contemporary Hinduism and overturns the idea of religious reform. Hinduism Before Reform challenges the rigid structure of revelation-schism-reform-sect prevalent in much history of religion. Reform, in particular, plays an important role in how we think about influential Hindu movements and religious history at large. Through the lens of reform, one doctrine is inevitably backward-looking while another represents modernity. From this comparison flows a host of simplistic conclusions. Instead of presuming a clear dichotomy between backward and modern, Hatcher is interested in how religious authority is acquired and projected. Hinduism Before Reform asks how religious history would look if we eschewed the obfuscating binary of progress and tradition. There is another way to conceptualize the origins and significance of these two Hindu movements, one that does not trap them within the teleology of a predetermined modernity.

In The Landscape of Reform Ben Minteer offers a fresh and provocative reading of the intellectual foundations of American environmentalism, focusing on the work and legacy of four important conservation and planning thinkers in the first half of the twentieth century: Liberty Hyde Bailey, a forgotten figure in the Progressive conservation movement; urban and regional planning theorist Lewis Mumford; Benton MacKaye, the forester and conservationist who proposed the Appalachian Trail in the 1920s; and Aldo Leopold, author of the environmentalist classic A Sand County Almanac . Minteer argues that these writers blazed a significant "third way" in environmental ethics and practice, a more pragmatic approach that offers a counterpoint to the anthropocentrism-versus-ecocentrism—use-versus-preservation—narrative that has long dominated discussions of the development of American environmental thought. Minteer shows that the environmentalism of Bailey, Mumford, MacKaye, and Leopold was also part of a larger moral and political program, one that included efforts to revitalize democratic citizenship, conserve regional culture and community identity, and reclaim a broader understanding of the public interest that went beyond economics and materialism. Their environmental thought was an attempt to critique and at the same time reform American society and political culture. Minteer explores the work of these four environmental reformers and considers two present-day manifestations of an environmental third way: Natural Systems Agriculture, an alternative to chemical and energy-intensive industrial agriculture; and New Urbanism, an attempt to combat the negative effects of suburban sprawl. By rediscovering the pragmatic roots of American environmentalism, writes Minteer, we can help bring about a new, civic-minded environmentalism today.

In a work that is as much about the present as the past, Brad Gregory identifies the unintended consequences of the Protestant Reformation and traces the way it shaped the modern condition over the course of the following five centuries. A hyperpluralism of religious and secular beliefs, an absence of any substantive common good, the triumph of capitalism and its driver, consumerism—all these, Gregory argues, were long-term effects of a movement that marked the end of more than a millennium during which Christianity provided a framework for shared intellectual, social, and moral life in the West. Before the Protestant Reformation, Western Christianity was an institutionalized worldview laden with expectations of security for earthly societies and hopes of eternal salvation for individuals. The Reformation’s protagonists sought to advance the realization of this vision, not disrupt it. But a complex web of rejections, retentions, and transformations of medieval Christianity gradually replaced the religious fabric that bound societies together in the West. Today, what we are left with are fragments: intellectual disagreements that splinter into ever finer fractals of specialized discourse; a notion that modern science—as the source of all truth—necessarily undermines religious belief; a pervasive resort to a therapeutic vision of religion; a set of smuggled moral values with which we try to fertilize a sterile liberalism; and the institutionalized assumption that only secular universities can pursue knowledge. The Unintended Reformation asks what propelled the West into this trajectory of pluralism and polarization, and finds answers deep in our medieval Christian past.

Informed by Erik Erikson's concept of the formation of ego identity, this book, which first appreared in 1961, is an analysis of the experiences of fifteen Chinese citizens and twenty-five Westerners who underwent "brainwashing" by the Communist Chinese government. Robert Lifton constructs these case histories through personal interviews and outlines a thematic pattern of death and rebirth, accompanied by feelings of guilt, that characterizes the process of "thought reform." In a new preface, Lifton addresses the implications of his model for the study of American religious cults.

During the past fifty years, the Congresses and presidents of the United States have made many efforts to improve the performance of the federal government. In this book, a leading expert in public management examines the most important reform statutes passed and concludes that the problem is not too little reform but too much. Paul Light explains that Congress and the presidency have never decided whether they trust government and its employees to do their jobs well, and so they have moved back and forth over the decades between four reform philosophies: scientific management, war on waste, watchful eye, and liberation management. These four philosophies, argues Light, operate with different goals, implementation strategies, and impacts. Yet reform initiatives draw on one or another of them almost at random, often canceling out the potential benefits of a particular statute by passing a contradictory statute soon afterward. Light shows that as the public has become increasingly distrustful of government, the reform agenda has favored the war on waste and watchful eye. He analyzes the consequences of these changes for the overall performance of government and offers policy recommendations for future reform approaches.

Archbishop Angelo Roncali (later Pope John XXIII) read True and False Reform during his years as papal nuncio in France and asked, A reform of the church 'is such a thing really possible?" A decade later as pope, he opened the Second Vatican Council by describing its goals in terms that reflected Congar's description of authentic reform: reform that penetrates to the heart of doctrine as a message of salvation for the whole of humanity, that retrieves the meaning of prophecy in a living church, and that is deeply rooted in history rather than superficially related to the apostolic tradition. Pope John called the council not to reform heresy or to denounce errors but to update the church's capacity to explain itself to the world and to revitalize ecclesial life in all its unique local manifestations. Congar's masterpiece fills in the blanks of what we have been missing in our reception of the council and its call to "true reform." Yves Congar, OP, a French Dominican who died in 1995, was the most important ecclesiologist in modern times. His writings and his active participation in Vatican II had an immense influence upon the council documents. With a few other contemporaries, Congar pioneered a new style of theological research and writing that linked the great tradition of Scripture and the Fathers to contemporary pastoral questions with lucidity and passion. His key concerns were the unity of the church, lay apostolic life, and a revival of the church's theology of the Holy Spirit. He was named a cardinal by Pope John Paul II in recognition of his profound contributions to the Second Vatican Council. Paul Philibert, OP, has taught pastoral theology in the United States and abroad. He is a Dominican friar of the Southern Province. His translation of a collection of Congar's essays on the liturgy has recently been published by Liturgical Press under the title At the Heart of Christian Worship. His book The Priesthood of the Faithful: Key to a living Church (Liturgical Press, 2005) reflects the ecclesiology of Yves Congar and his Vision of the apostolic life of the faithful."

Making Reform Work is a practical narrative of ideas that begins by describing who is saying what about American higher educationùwho's angry, who's disappointed, and why. Most of the pleas for changing American colleges and universities that originate outside the academy are lamentations on a small number of too often repeated themes. The critique from within the academy focuses on issues principally involving money and the power of the market to change colleges and universities. Sandwiched between these perspectives is a public that still has faith in an enterprise that it really doesn't understand. Robert Zemsky, one of a select group of scholars who participated in Secretary of Education Margaret Spellings's 2005 Commission on the Future of Higher Education, signed off on the commission's report with reluctance. In Making Reform Work he presents the ideas he believes should have come from that group to forge a practical agenda for change. Zemsky argues that improving higher education will require enlisting faculty leadership, on the one hand, and, on the other, a strategy for changing the higher education system writ large. Directing his attention from what can't be done to what can be done, Zemsky provides numerous suggestions. These include a renewed effort to help students' performance in high schools and a stronger focus on the science of active learning, not just teaching methods. He concludes by suggesting a series of dislodging eventsùfor example, making a three-year baccalaureate the standard undergraduate degree, congressional rethinking of student aid in the wake of the loan scandal, and a change in the rules governing endowmentsùthat could break the gridlock that today holds higher education reform captive. Making Reform Work offers three rules for successful college and university transformation: don't vilify, don't play games, and come to the table with a well-thought-out strategy rather than a sharply worded lamentation.