At the heart of both Catholicism and liberalism are distinctive understandings of the nature and destiny of man- understandings, in turn, rooted in distinctive metaphysical and theological visions. Had this volume pursued its analysis of these two traditions to the point where their constitutive commitments were identified, the ultimate impossibility of the rapprochement between their political theories that the book is designed to effect would have become apparent. Both traditions, furthermore, have changed in recent years, in the process redefining rather fundamentally what they stand for. As Murray argued, this achievement seems even to indicate a development of doctrine. Americas loss of a public philosophy, it is increasingly apparent, has devitalized our institutions and deprived our public argument of coherence. Indeed, virtually all of these key intellectual figures experienced significant institutional opposition from the Church at some point in their careers.
The question of religious liberty provides an apt illustration. New York: Paulist Press, 1983. In 1998, he received the John Courtney Murray Award from the Catholic Theological Society of America. Louis University in Philosophy; he received a M. The Church could not be neutral, at least ideologically, on the contest that left Europe physically and spiritually devastated. Join the Conversation Receive Our Newsletter We Need Your Resources Catholic Theological Ethics in the World Church. The affirmation of religious freedom does not entail the embrace of the liberal understanding of that principle; and the agreement between the two traditions on this subject is apparent rather than real.
See The Tablet for May 20 th and 27 th May and for June 3 rd, 10 th and 17 th, 2000, pp. And, inasmuch as the political theory of each tradition is ultimately rooted in these visions, an understanding of their visions is a precondition for an understanding of their political theories. But no figure looms as large as that of John Courtney Murray, the American theologian who insisted that state-sponsored religion need not be the Catholic ideal, that separate church and state spheres did not threaten—and indeed could enhance—the vitality of religion in society, and that economic and religious individualism must be distinguished from the political individualism of a rights-based democracy. Besides, such skepticism overlooks the fact that the Catholic and liberal intellectual traditions have had fundamental differences in the past that they have successfully resolved. Reflecting how stark his challenge was, he was forbidden by the Vatican from writing on church—state issues during the mid-1950s. Perhaps the leading candidate to address this loss is the form of liberalism associated with the idea of the sovereign self and championed by such influential intellectuals as John Rawls, Ronald Dworkin, and Laurence Tribe.
The second development relates to the Catholic intellectual tradition. This, in turn, will presumably lay the groundwork for the new public philosophy America needs. New York: Crossroad, 1988; second printing: 1990. My argument that Catholic schools are constitutive communities, if it has any cogency, applies to other faith-based forms of education such as Islamic schools. John Henry Newman made the provocative claim that the experience of the faithful has a role in the development of doctrine. Eamonn Callan suggests that the developmental antecedents of mature liberal virtues might possibly be better served in separate schools.
The E-mail message field is required. American Catholics and Civil Engagement: A Distinctive Voice. Although superficially similar in their institutions and practices, the versions of the free society engendered by these conflicting theories differ markedly in spirit and substance. The problem is that once you have gotten your nifty new product, the catholicism and liberalism hollenbach david douglass r bruce gets a brief glance, maybe a once over, but it often tends to get discarded or lost with the original packaging. Sigmund, and Hollenbachs conclusion as well, worthwhile reading. Rights of persons in the Church James Provost; Afterword: a community of freedom; Index.
Indeed, the fact that we can still speak meaningfully of a Catholic or liberal intellectual tradition indicates that neither has undergone a fundamental change. Catholicism And Liberalism Hollenbach David Douglass R Bruce can be very useful guide, and catholicism and liberalism hollenbach david douglass r bruce play an important role in your products. Surely religous pluralism is an ineliminable fact of life in America and throughout the West today. For Australia, see Marcellin Flynn, The Culture of Catholic Schools, Homebush, St. The Second Vatican Council denied any suggestion that its declaration amounted to an about-face on religious liberty. It would end the long-standing conflict between Catholicism and the modern world. New York: Paulist Press, 1979.
Copyright information Cite this chapter as: Sullivan J. The latter prospect is greeted by several contributors with scarcely disguised glee. See John Coleman in Education for Citizenship, edited by Mary Boys, New York, The Pilgrim Press, 1989, p. Grasso teaches in the Department of Political Science at Southwest Texas State University in San Marcos. Not only would the Churchs embrace of the free society seem to open the door to an embrace of the liberal model of man and society, but, inasmuch as it is widely believed that liberalism provides the essential intellectual foundation of the free society, it would seem even to entail such an embrace. This project is the systematic elaboration of the theory of politics that informs the Catholic human rights revolution.
The bad news, however, is that Catholicism and Liberalism , though far from a bad book, is nonetheless a profoundly disappointing one. Bruce Douglass and David Hollenbach Cambridge: Cambridge University Press, 1994 , 1-16, at 10. The theology of Yves Congar, Henri de Lubac, and Karl Rahner displayed an increasing openness to much of modern human experience. Catholic social thought, the city, and liberal America Jean Bethke Elshtain; 7. One thinks here immediately of the seminal series of social encyclicals from Rerum Novarum to Centesimus Annus , of the historic documents of the Second Vatican Council, and of the pathbreaking work of thinkers like Jacques Maritain and John Courtney Murray. Halstead, The Case for Muslim Voluntary-Aided Schools, Cambridge, The Islamic Academy, 1986 offer alternative justifications, parallel to my own, for faith-based education in the context of a pluralist society.
Sigmund, and Hollenbach's conclusion as well, worthwhile reading. Nuclear Ethics: A Christian Moral Argument. Komonchak, Jean Bethke Elshtain, Louis Dupre, and Paul E. The common good and the open society Louis Dupre; 8. Unfortunately, with only rare exception, these essays fail to pursue their analysis past political institutions and principles to metaphysics and theology.
Indeed, the issue that divides Catholicism and liberalism today at the level of political theory is nothing less than the spiritual substance of the free society. A tradition may develop in the sense explored by Newman , but it cannot undergo the fundamental changes attributed to the two traditions here. Secondly, the project assumes that Catholic social teaching has in recent decades developed toward a convergence with liberalism. On the other hand, there is the far-reaching development in Catholic social teaching that crystallized at the Second Vatican Council what George Weigel has termed the Catholic human rights revolution that has transformed the Church into a principled supporter of the institutions, practices, and principles of the free society. J, Transaction Press, 1982; Bryk ed , Catholic Schools and the Common Good, Harvard University Press, 1993, and Charles Glenn, The Ambiguous Embrace, Princeton University Press, 2000.