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1. Catholic Social Science Review: Volume > 23
Msgr. Robert J. Batule From the Editor
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part i. symposium: religious freedom and the future of the catholic church in the american public order
2. Catholic Social Science Review: Volume > 23
Kenneth L. Grasso Introduction
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3. Catholic Social Science Review: Volume > 23
Gary D. Glenn The Downside of Constitutional "Protection" for Religious Liberty (or, How can Constitutional Protection for Religious Liberty Actually Undermine It?)
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This essay explores the forgotten First Congress debate about Madison’s proposed religion amendments. While anti-Federalists had demanded amendments to protect religion and religious liberty, they “feared” that the language proposed by Madison might instead be used “by the people in power . . . to abolish religion altogether”; or at least to be “extremely hurtful to the cause of religion.” There was particular concern about what meaning federal courts might “construe into” this language, particularly the language against “establishment” of religion. The debate aimed at minimizing this problem while still permitting the federal government to assist and promote religion in certain ways (e.g., by exempting those “religiously scrupulous of bearing arms” from having to do so). This “construe into” problem became important in our constitutional law after 1947. Its existence in the first Congress debate suggests this modern development may not be simply a product of progressive jurisprudence.
4. Catholic Social Science Review: Volume > 23
Robert P. Hunt Liberal Individualist Monism and the Future of Religious Freedom
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The liberal individualist tradition proclaims itself to be committed to the protection of individual rights under a regime of neutral laws and limited constitutional government. However, the model of man and society upon which it often depends for sustenance is neither neutral nor anti-statist. Rather, its alternative orthodoxy would effect a comprehensive reordering of what John Courtney Murray called “the natural forms of social life.” The recent trajectory of church-state relations in the United States, and of federal and state efforts to effect comprehensive changes in our health care system(s), testify to the dangerous consequences both for religious freedom in general and the Catholic Church in particular. The Catholic Church must continue to advance its personalist understanding of constitutional democracy as the better foundation for limited, constitutional government and religious freedom.
5. Catholic Social Science Review: Volume > 23
Kenneth L. Grasso Whose Religious Liberty? Which Intellectual Horizon?
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In the face of the new and radically different type of public order that seems to be emerging on the contemporary scene, Catholics (and social conservatives, more generally) have sought to secure the legal and social space necessary for themselves and their institutions to live in accordance with their beliefs (and to profess those beliefs publicly) by appealing to America’s historic commitment to religious freedom. The difficulty we confront is that the vision of man and society animating this order, a vision that emerges from Enlightenment Liberalism issues in an impoverished understanding of religious freedom that fails to secure this legal and social space.
6. Catholic Social Science Review: Volume > 23
Steven J. Brust Religious Freedom and Catholicism in the American Political Order: In Defense of Truth
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part ii. articles
7. Catholic Social Science Review: Volume > 23
Richard Upsher Smith, Jr. Jacques Maritain’s “Integral Education”: Its Context, Content, and Feasibility Today, Part II
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What follows is the second part of an article which first appeared in the pages of this journal last year. Both installments concern Jacques Maritain’s notion of integral education and its applicability to the educational scene today.
8. Catholic Social Science Review: Volume > 23
David Lutz Integrating the Liberal and Practical Arts
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Catholic colleges and universities should integrate liberal and practical education. John Henry Newman and Josef Pieper attempt, unsuccessfully, to distinguish the liberal and practical arts in terms of being ends in themselves versus having ends beyond themselves. Jacques Maritain, instead, advocates making all education liberal. The purpose of liberal education is to enable students to understand reality, so they can pursue happiness correctly. The purpose of practical education is to teach students how to earn a living virtuously. These purposes should not be separated. Students need courses that integrate a liberal arts discipline and a practical arts discipline within a single course.
9. Catholic Social Science Review: Volume > 23
David Tamisiea In the World, Not of the World, but Still for the World: The Christian Lay Faithful’s Secular Character
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The Second Vatican Council teaches in Lumen Gentium that the defining feature of the Christian lay vocation is its secular character. The Christian lay faithful are called to seek the Kingdom of God by engaging in temporal affairs and ordering them according to God’s will, and by infusing the world with a Christian spirit. In Christifideles Laici, St. John Paul II offers a deeper theological foundation for the laity’s secular character based upon Creation and Redemption. The Christian layperson participates in God’s creative work by his involvement in the world’s affairs, but draws upon grace and instruction in the redemptive order so that these activities can be done in an upright manner. An early Christian witness to the laity’s secular character is the Letter to Diognetus. As the Letter makes clear, the Christian living in the world is fully involved in human society by divine vocation, and yet is called to oppose and rectify its sinful aspects. Vatican II, John Paul II, and the Letter to Diognetus all show that the Christian lay faithful are called to be “in the world, not of the world, but still for the world.”
10. Catholic Social Science Review: Volume > 23
Rev. Joseph Scolaro After Ethics: Bringing Transcendence to Alasdair MacIntyre’s Concept of Tradition
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In the past half-century, Alasdair MacIntyre has introduced a groundbreaking new perspective in the field of virtue ethics with his philosophical history and emphasis on tradition. Many believe, however, that his arguments fail to provide a foundation for the coherent ethical theory he seeks to build. One possible reason for this failure is that as much as he looks to Aristotle for a figure who was able to engage in fruitful ethical debate, he does not account for the profound changes which have occurred since his time, above all in the modern presumption that the human mind can transcend the boundaries of the universe and grasp the truth of reality. This paper will therefore argue that by integrating a sense of the transcendent with MacIntyre’s philosophical project, particularly with his theory of tradition, one can find a more successful path to meaningful ethical enquiry.