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On the Road to Emmaus: The Catholic Dialogue with America and Modernity, by Glenn W. Olsen
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In distinctive voice and tone, cultural commentator Glenn W. Olsen presents his latest work on the place of Catholicism in American history. Here he clarifies the meaning of American modernity for Catholics and shows the conflicts and tensions confronting the religious person today. The essays take up such questions as the possibility of a neutral public order, the desirable relation between church and state, the spiritualities suitable to our historical situation, the form the principle of subsidiarity might take, and the range of hopeful possibilities for the future.
Olsen defines the current challenge for religious persons as how to be "in" but not "of" the world. Addressing some aspects of being in the world, he traces the historical roots of the idea of Catholic incarnational humanism and analyzes the problems specific to Christian faith existing within a larger society of nonbelievers. Olsen suggests that how we address such issues affects the religious and nonreligious alike, especially in a country of diverse religions.
ABOUT THE AUTHOR:
Glenn W. Olsen is professor emeritus of medieval history at the University of Utah, with a Ph.D. in the history of the Middle Ages. He is a frequent contributor to journals such as Communio, Logos, and Faith and Reason, and is the author of The Turn to Transcendence: The Role of Religion in the Twenty-First Century (CUA Press) and Christian Marriage: A Historical Study.
PRAISE FOR THE BOOK:
"Glenn Olsen writes as a kind of cultural pessimist while still trying to preserve the Christian virtue of hope. His radical perspective is powerful and refreshing, and it is definitely worth a fair hearing―Olsen is today's Christopher Dawson."―Robert Kraynak, professor of political science, Colgate University
- Sales Rank: #1916010 in Books
- Published on: 2012-03-06
- Original language: English
- Number of items: 1
- Dimensions: 8.82" h x 1.16" w x 5.86" l, 1.28 pounds
- Binding: Hardcover
- 320 pages
About the Author
Glenn W. Olsen is professor emeritus of medieval history at the University of Utah, with a Ph.D. in the history of the Middle Ages. He is a frequent contributor to journals such as Communio, Logos, and Faith and Reason, and is the author of The Turn to Transcendence: The Role of Religion in the Twenty-First Century (CUA Press) and Christian Marriage: A Historical Study.
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1 of 1 people found the following review helpful.
I think the best way to tell Olsen’s story is to his own ...
By Thaddeus Kozinski
This collection of previously published essays by Glenn W. Olsen, professor emeritus of medieval history at the University of Utah, is the sequel, as it were, to his The Turn to Transcendence: The Role of Religion in the Twenty-First Century, published in 2010. About this work, I wrote: “What we have here is the ripe fruit of decades of study and prayer by one of the foremost thinkers of our time. Olsen portrays personal, institutional, intellectual, and cultural protagonists and antagonists in a world-dramatic struggle for and against Transcendence.” In this sequel, the drama continues, but Olsen focuses the setting, tightens the plot, and sets in bold relief the main characters: the setting, America; the plot, the story of the failure of the American experiment; the main protagonists, faithful and properly formed Catholics; and the main antagonist, Americanism. Olsen summarized the plot here: “The Catholic experience in America has been of assimilation, but what is needed now is a disassociation of the people of God from the American “experiment.” As an experiment founded on the incoherency of the notions of democracy and pluralism, this experiment is bound to fail” (98). What Olsen provides is the most comprehensive, profound, erudite, and historically informed alternative to the Americanist plot offered by John Courtney Murray and his contemporary neoconservative heirs, which is nothing but a fairy tale with inverted characters. Olsen stands their story on its head, and makes a very persuasive case for his own.
I think the best way to tell Olsen’s story is to his own words, so in this review I shall use selected quotes from most of the essays on in the books, adding some commentary of my own. Let us begin with the characters. The bad guy is, as mentioned, Americanism. Olsen defines it here: “Americanism is the worship of America, of American exceptionalism, of the American experience, of America the light of the nations. Although called into question and eroded in the disenchantment following the Vietnam War, it has provided the closest thing on America to a common ground of belief on which most could unite” (220).
“I read American history as does Alasdair MacIntyre, and hold that the predominant idea of liberty at the time of the Founding was already disordered. . . ; but in making liberty the chief political virtue from the first, and liberty in a largely modern rather than ancient sense, Americans departed radically from most of ancient pagan thought and from early Christianity” (13)
Secularism is not an aberration, but the working out of founding principles in which the Deist with his clock-maker God, the Puritan with his transcendent God, and the unbeliever with no God [and I would like to add, the Zionist with God identified with his own tribe] agreed to ‘articles of peace; creating a social order open to God for those who wished, but with a government defined by a claimed religious neutrality (21).
“They fail to see that in America the Enlightenment is virtually the national religion, that the values of the Enlightenment were set in place at the time of the founding, and that most Americans find acceptable only those forms of religion that support liberté” “Rather than licensing only "Protestant" forms of religion, the first amendment is a motor which has historically been used to advance the privatization of religion and thus has redefined a good part of Protestantism itself, while ruling traditional forms of Judaism and Catholicism tout court out of order.”
“If the culture sees the Church as a voluntary association, because with its decimated democratic notions of authority it sees all associations as voluntary, the Catholic moment is to assert that, with all the proper qualifications, there is no salvation outside the Catholic Church” (30).
“I agree that nothing but pluralism is in the cards for Americans, as well as many other peoples. But it is one thing to say that we have no choice but pluralism, quite another that pluralism is an advance on the place of religion in human life earlier or elsewhere” (40).
“For a common life there must be common values, but deep pluralism marks ultimate disagreement about values. The extent that it advances, the possibility of community recedes” (44).
Variety of treatments: historical, spiritual, political, philosophical, theological, sociological, and polemical.
“The greatest political gift Catholic criticism can give to America is critique of its Enlightenment, Protestant, and democratic assumptions” (151).
“In time the First Amendment insured that no faith could be established in America but the American faith. That is, despite the pervasive role of religion in American life from the beginning, the problem of pluralism was dealt with by placing the Declaration of Independence, Constitution, and Bill of Rights at the center of national life and increasingly marginalizing all religious institutions qua institutions as threats to the unum. . . . the First Amendment walls off all institutions of government, and especially the law, from any significant transformation by religion” (154, 184).
“By not conceiving the natural law as ordered to a supernatural end from which it could never be separated, it left Christian with no resources other than the political with which to challenge the state . . . . The civil religion of Americanism became the true religion of most Catholics (or Jews, etc.), placing almost beyond imagination a vibrant Catholicism in which life in all things was ordered by the supernatural” (231).
“It should not be expected that the Christian can produce supra-politic al—that is, ecclesial—principles that could be the base of a public philosophy shared with nonbelievers. Rather, the Christian challenges others’ claims to have produced such a ‘public theology,’ challenges the notion of public reason as it now exists, and challenges the perversion of Christianity involved in making available to the state a justification or legitimization of its totalizing claims” (233).
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