1968 witnessed perhaps the greatest revolution in the history of the Catholic Church in the United States. It was led by Fr. Charles Curran, professor of Theology at the Catholic University of America in Washington, with more than 500 theologians who signed a "Statement of Dissent" that declared Catholics were not bound in conscience to follow the Church's teaching in the encyclical of Pope Paul VI,Humanae Vitae, that artificial contraception is morally wrong because it is destructive of the good of Christian marriage. The battle at Catholic University centered on the major question in Catholic higher education during the turbulent years after the Second Vatican Council, "What is the meaning of academic freedom at a Catholic university?" Curran and the dissenting theologians maintained they needed to be free to teach without constraint by any outside authority, including the bishops. The bishops maintained that the American tradition of religious freedom guaranteed the right of religiously-affiliated schools to require their professors to teach in accord with the authority of their church. This clash over the authority of the Magisterium of the Church within its own academic institutions was at the heart of the dramatic clash which unfolded at CUA. This book uses never-before published material from the personal papers of the key players at CUA to tell the inside story of the dramatic events that unfolded there in the late 1960's. Beginning with the 1967 faculty-led strike in support of Curran, this book reveals the content of the internal discussions between the key bishops on the CUA Board of Trustees. Incorporating personal interviews with Curran, the author presents a balanced account of the deep frustration and anger against the institutional authority of the Church which played into the hands of the dissenting theologians. This work attempts to disprove both the standard "liberal" and "conservative" interpretation of the events of 1968, suggesting that the culture of dissent was a direct fruit of the excessive legalism and authoritarianism which marked the Church in the United States during the years preceding Vatican II. Because the polarization in 1968 has continued to define the experience of many American Catholics and has had an ongoing effect on Catholic education, this work should be extremely interesting to those who wish to understand the recent past so as to move forward into the 21st century with a greater awareness of the strengths and weaknesses of Catholic education in the United States.

"How we became what we are. There are many explanations. One plausible account is found in the work of Rudolph Allers who writes about the European intellectual landscape from 1850 to the opening decades of the twentieth century...Allers is not alone in recognizing that a true account of human nature may await the recovery of classical antiquity. From Plato and Aristotle, modernity may learn that the immaterial or spiritual component of human nature is not empirically discerned but reasoned to from empirical evidence." - from the foreword by Jude Dougherty

Revised edition of A catechism for business, 2014.

More than 150 colleges in the United States were founded by nuns, and over time they have served many constituencies, setting some educational trends while reflecting others. In Catholic Women's Colleges in America, Tracy Schier, Cynthia Russett, and their coauthors provide a comprehensive history of these institutions and how they met the challenges of broader educational change. The authors explore how and for whom the colleges were founded and the role of Catholic nuns in their founding and development. They examine the roots of the founders' spirituality and education; they discuss curricula, administration, and student life. And they describe the changes prompted by both the church and society beginning in the 1960s, when decreasing enrollments led some colleges to opt for coeducation, while others restructured their curricula, partnered with other Catholic colleges, developed specialized programs, or sought to broaden their base of funding. Contributors: Dorothy M. Brown, Georgetown University; David R. Contosta, Chestnut Hill College; Jill Ker Conway, Massachusetts Institute of Technology; Carol Hurd Green, Boston College; Monika K. Hellwig, Association of Catholic Colleges and Universities; Karen Kennelly, president emerita of Mount Saint Mary's College, Los Angeles; Jeanne Knoerle, president emerita of Saint Mary-of-the-Woods College; Thomas M. Landy, College of the Holy Cross; Kathleen A. Mahoney, Humanitas Foundation; Melanie M. Morey, Leadership and Legacy Associates, Boston; Mary J. Oates, Regis College; Jane C. Redmont, Graduate Theological Union in Berkeley; Cynthia Russett, Yale University; Tracy Schier, Boston College.

How does spirituality enter the education of an architect? Should it? What do we mean by 'spirituality' in the first place? Isn't architectural education a training ground for professional practice and, therefore, technically and secularly oriented? Is there even room to add something as esoteric if not controversial as spirituality to an already packed university curriculum? The humanistic and artistic roots of architecture certainly invite us to consider dimensions well beyond the instrumental, including spirituality. But how would we teach such a thing? And why, if spirituality is indeed relevant to learning architecture, have we heard so little about it? Spirituality in Architectural Education addresses these and many other important philosophical, disciplinary, pedagogic, and practical questions. Grounded on the twelve-year-old Walton Critic Program at the Catholic University of America School of Architecture and Planning, this book offers solid arguments and insightful reflections on the role that "big questions" and spiritual sensibility ought to play in the architectural academy today. Using 11 design studios as stopping grounds, the volume takes the reader into a journey full of meaningful interrogations, pedagogic techniques, challenging realizations, and beautiful designs. Essays from renowned architects Craig W. Hartman, Juhani Pallasmaa, Alberto Campo Baeza, Claudio Silvestrin, Eliana Bórmida, Michael J. Crosbie, Prem Chandavarkar, Rick Joy, Susan Jones, and Daniel Libeskind open new vistas on the impact of spirituality in architectural education and practice. All this work is contextualized within the ongoing discussion of the role of spirituality and religion in higher education at large. The result is an unprecedented volume that starts a long-awaited conversation that will advance architectural schooling. ACSA Distinguished Professor Julio Bermudez, with recognized expertise on spirituality in architecture, will be the guide in this fascinating and contemplative journey.

This definitive portrait of American diplomacy reveals how the concept of the West drove twentieth-century foreign policy, how it fell from favor, and why it is worth saving. Throughout the twentieth century, many Americans saw themselves as part of Western civilization, and Western ideals of liberty and self-government guided American diplomacy. But today, other ideas fill this role: on one side, a technocratic "liberal international order," and on the other, the illiberal nationalism of "America First." In The Abandonment of the West, historian Michael Kimmage shows how the West became the dominant idea in US foreign policy in the first half of the twentieth century -- and how that consensus has unraveled. We must revive the West, he argues, to counter authoritarian challenges from Russia and China. This is an urgent portrait of modern America's complicated origins, its emergence as a superpower, and the crossroads at which it now stands.

Catholic Labor Movements in Europe narrates the history of industrial labor movements of Catholic inspiration in the period from the onset of World War I to the reconstruction after World War II. The stated goal of concerned Catholics in the 1920s and 1930s was to "rechristianize society." But dominant labor movements in many countries during this period consisted of socialist elements that viewed religion as an obstacle to social progress. It was a daunting challenge to build robust organizations of Catholics who identified themselves with the working classes and their struggles.