A new Catholic Church is emerging in the West, one that is very different from the Church before 1960. This book describes the new Church-in-the-making - its new position in society, its new structuring and workings, and its new frame of mind. The book also looks in a prospective way at some basic issues the Church has to deal with, such as imagining the Church in advanced modernity, attracting both youth and adults, rebuilding local communities, refashioning liturgy, and rethinking pastoral guidance. The book is the result of an interdisciplinary endeavor by philosophers, sociologists, and theologians. (Series: Tilburg Theological Studies / Tilburger Theologische Studien - Vol. 5)

A powerful new interpretation of Catholicism's dramatic encounter with modernity, by one of America's leading intellectuals Throughout much of the nineteenth century, both secular and Catholic leaders assumed that the Church and the modern world were locked in a battle to the death. The triumph of modernity would not only finish the Church as a consequential player in world history; it would also lead to the death of religious conviction. But today, the Catholic Church is far more vital and consequential than it was 150 years ago. Ironically, in confronting modernity, the Catholic Church rediscovered its evangelical essence. In the process, Catholicism developed intellectual tools capable of rescuing the imperiled modern project. A richly rendered, deeply learned, and powerfully argued account of two centuries of profound change in the church and the world, The Irony of Modern Catholic History reveals how Catholicism offers twenty-first century essential truths for our survival and flourishing.

It is fairly clear that, while Rome continues to teach as if its authority were unchanged from the days before Vatican II (1962-65), the majority of Catholics - within the first-world church, at least - take a far more independent line, and increasingly understand themselves (rather than the church) as the final arbiter of decision-making, especially on ethical questions. This collection of essays explores the historical background and present ecclesial situation, explaining the dramatic shift in attitude on the part of contemporary Catholics in the U.S. and Europe.

Catholic antimodern, 1920-1929 -- Anti-communism and paternal Catholicism, 1929-1944 -- Anti-fascism and fraternal Catholicism, 1929-1944 -- Rebuilding Christian Europe, 1944-1950 -- Christian democracy and Catholic innovation in the long 1950s -- The return of heresy in the global 1960s

The Church Confronts Modernity assesses the history of Roman Catholicism since 1950 in the United States, the Republic of Ireland, and the Canadian province of Quebec

Lumen gentium, the Dogmatic Constitution on the Church of the Second Vatican Council, uses various images to speak about the Church. This study is about the Church as the Bride of Christ. Unlike the great images of the Church as the People of God and the Body of Christ, the image of the Church as the Bride of Christ has never been extensively examined since the Second Vatican Council. The current research is a biblical and systematic-theological study of this image. Its main question is what this metaphor can tell us about the essence of the Church, and what its consequences are for the life of the Church today.

The changing attitude of Catholic culture towards modernity After decades of a problematic, if not plainly hostile, approach to modernity by Catholic culture, the 1960s marked the beginning of a new era. As the Church employed a more positive approach to the world, voices in the Catholic milieu embraced a radical perspective, channeling the need for social justice for the poor and the oppressed. The alternative and complementary world views of ‘universalism’ and ‘liberation’ would drive the engagement of Catholics for generations to come, shaping the idea of international community in Catholic culture. Because of its traditional connection with the papacy and because of its prominent role in the map of European progressive Catholicism, Italy stands out as an ideal case study to follow these dynamics. By locating the Italian scenario in a broader geographical frame, Universalism and Liberation offers a new vantage point from which to investigate the social and political relevance of religion in an age of crisis.