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By James L. Heft

How do Catholic intellectuals draw on religion of their paintings? and the way does their paintings as students effect their lives as humans of faith?For greater than a iteration, the collage of Dayton has invited a well known Catholic highbrow to give the once a year Marianist Award Lecture at the normal topic of the come across of religion and career. through the years, the lectures became important to the Catholic dialog approximately church, tradition, and society.In this publication, ten major figures discover the connections of their personal lives among the personal geographical regions of religion and their public calling as lecturers, students, and intellectuals.This final decade of Marianist Lectures brings jointly theologians and philosophers, historians, anthropologists, educational students, and lay intellectuals and critics.Here are Avery Cardinal Dulles, S.J., at the tensions among religion and theology in his occupation; Jill Ker Conway at the non secular dimensions of reminiscence and private narrative; Mary Ann Glendon at the roots of human rights in Catholic social instructing; Mary Douglas at the fruitful discussion among faith and anthropology in her personal existence; Peter Steinfels on what it quite capacity to be a liberal Catholic; and Margaret O'Brien Steinfels at the advanced background of girls in modern day church. From Charles Taylor and David Tracy at the fractured dating among Catholicism and modernity to Gustavo Gutirrez at the enduring name of the bad and Marcia Colish at the ancient hyperlinks among the church and highbrow freedom, those essays tune a decade of provocative, illuminating, and crucial concept. James L. Heft, S.M., is President and Founding Director of the Institute for complex Catholic stories and collage Professor of religion and tradition and Chancellor, college of Dayton. He has edited past Violence: non secular resources for Social Transformation in Judaism, Christianity, and Islam (Fordham)

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Because most historical religion remains only very imperfectly oriented to the beyond. The religious affinities of the cult of violence in its different forms are indeed palpable. What it might mean, however, is that the only way fully to escape the draw toward violence lies somewhere in the turn to transcendence, that is, through the full-hearted love of some good beyond life. 6 On the perspective I’m developing here, no position can be set aside as simply devoid of insight. We could think of modern culture as the scent of a three-cornered—perhaps ultimately, a four-cornered—battle.

In one of the key texts in the Bible concerning Jubilee, it is written: ‘‘we must be open-handed with the poor sisters and brothers (Deut. ’’ This is exactly the idea of the Jubilee: to be open-handed, to love other people, and above all to recognize their condition as a great concern. c on cl us io n: pr ef er en ti al op ti on fo r t he po or as ax is of ch ri st ia n l if e I would like to finish by returning to the title of this lecture. I have three final statements. First, the preferential option for the poor is a perspective rooted in the Bible.

A figure like Dr. Rieux in Camus’ La Peste stands as a possible solution to this problem. But that is fiction. What is possible in real life? I said earlier that just having appropriate beliefs is no solution to these dilemmas. And the transformation of high ideals into brutal practice was demonstrated lavishly in Christendom well before modern humanism came on the scene. So is there a way out? This cannot be a matter of guarantee, only of faith. But it is clear that Christian spirituality points to one.

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