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This volume considers two authors who represent different but complementary responses to social injustice and human degradation. The writings of Walter Rauschenbusch and Dorothy Day respond to an American situation that arose out of the industrial revolution and reflect especially—but not exclusively—urban life in the east coast of the United States during the late nineteenth and first half of the twentieth century. Although these two authors differ greatly, they both reacted to the extreme social inequality and strife that occurred between 1890 and the beginning of World War II. They shared a total commitment to the cause of social justice, their Christian faith, and an active engagement in the quest for a just social order. But the different ways they reacted to the situation generated different spiritualities. Rauschenbusch was a pastor, writer, historian, and seminary professor. Day was a journalist who became an organizer. The strategic differences between them, however, grew out of a common sustained reaction against the massive deprivation that surrounded them. There is no spiritual rivalry here. They complement each other and reinforce the Christian humanitarian motivation that drives them. Their work brings the social dimension of Christian spirituality to the surface in a way that had not been emphasized in the same focused way before them. They are part of an awakening to the degree to which the social order lies in the hands of the people who support it. Both Rauschenbusch and Day are examples of an explicit recognition of the social dimension of Christian spirituality, and a radical acting out of that response in two distinctly different ways.

Social justice --- United States --- Poverty --- Religious aspects --- Christianity. --- Social conditions --- Christanity. --- Rauschenbusch, Walter, --- Day, Dorothy, --- United States. --- Equality --- Justice --- Destitution --- Wealth --- Basic needs --- Begging --- Poor --- Subsistence economy --- ABŞ --- ABSh --- Ameerika Ühendriigid --- America (Republic) --- Amerika Birlăshmish Shtatlary --- Amerika Birlăşmi Ştatları --- Amerika Birlăşmiş Ştatları --- Amerika ka Kelenyalen Jamanaw --- Amerika Qūrama Shtattary --- Amerika Qŭshma Shtatlari --- Amerika Qushma Shtattary --- Amerika (Republic) --- Amerikai Egyesült Államok --- Amerikanʹ Veĭtʹsėndi͡avks Shtattnė --- Amerikări Pĕrleshu̇llĕ Shtatsem --- Amerikas Forenede Stater --- Amerikayi Miatsʻyal Nahangner --- Ameriketako Estatu Batuak --- Amirika Carékat --- AQSh --- Ar. ha-B. --- Arhab --- Artsot ha-Berit --- Artzois Ha'bris --- Bí-kok --- Ē.P.A. --- É.-U. --- EE.UU. --- Egyesült Államok --- ĒPA --- Estados Unidos --- Estados Unidos da América do Norte --- Estados Unidos de América --- Estaos Xuníos --- Estaos Xuníos d'América --- Estatos Unitos --- Estatos Unitos d'America --- Estats Units d'Amèrica --- Ètats-Unis d'Amèrica --- États-Unis d'Amérique --- ÉU --- Fareyniḳṭe Shṭaṭn --- Feriene Steaten --- Feriene Steaten fan Amearika --- Forente stater --- FS --- Hēnomenai Politeiai Amerikēs --- Hēnōmenes Politeies tēs Amerikēs --- Hiwsisayin Amerikayi Miatsʻeal Tērutʻiwnkʻ --- Istadus Unidus --- Jungtinės Amerikos valstybės --- Mei guo --- Mei-kuo --- Meiguo --- Mî-koet --- Miatsʻyal Nahangner --- Miguk --- Na Stàitean Aonaichte --- NSA --- S.U.A. --- SAD --- Saharat ʻAmērikā --- SASht --- Severo-Amerikanskie Shtaty --- Severo-Amerikanskie Soedinennye Shtaty --- Si͡evero-Amerikanskīe Soedinennye Shtaty --- Sjedinjene Američke Države --- Soedinennye Shtaty Ameriki --- Soedinennye Shtaty Severnoĭ Ameriki --- Soedinennye Shtaty Si͡evernoĭ Ameriki --- Spojené obce severoamerické --- Spojené staty americké --- SShA --- Stadoù-Unanet Amerika --- Stáit Aontaithe Mheiriceá --- Stany Zjednoczone --- Stati Uniti --- Stati Uniti d'America --- Stâts Unîts --- Stâts Unîts di Americhe --- Steatyn Unnaneysit --- Steatyn Unnaneysit America --- SUA --- Sŭedineni amerikanski shtati --- Sŭedinenite shtati --- Tetã peteĩ reko Amérikagua --- U.S. --- U.S.A. --- United States of America --- Unol Daleithiau --- Unol Daleithiau America --- Unuiĝintaj Ŝtatoj de Ameriko --- US --- USA --- Usono --- Vaeinigte Staatn --- Vaeinigte Staatn vo Amerika --- Vereinigte Staaten --- Vereinigte Staaten von Amerika --- Verenigde State van Amerika --- Verenigde Staten --- VS --- VSA --- Wááshindoon Bikéyah Ałhidadiidzooígíí --- Wilāyāt al-Muttaḥidah --- Wilāyāt al-Muttaḥidah al-Amirīkīyah --- Wilāyāt al-Muttaḥidah al-Amrīkīyah --- Yhdysvallat --- Yunaeted Stet --- Yunaeted Stet blong Amerika --- ZDA --- Združene države Amerike --- Zʹi͡ednani Derz͡havy Ameryky --- Zjadnośone staty Ameriki --- Zluchanyi͡a Shtaty Ameryki --- Zlucheni Derz͡havy --- ZSA

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Grace (Theology) --- Biblical teaching.

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Monastic and religious life. --- Monastic and religious life --- History.

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This volume brings together texts of the twelfth-century Hildegard of Bingen and the early-thir­teenth-century Francis of Assisi to represent religious spirituality after the Gregorian Reform and just prior to or simultaneous with the formation of universities in Western Europe. In an extraordinary way, Hildegard embodies monastic theology and spirituality and provides a contrast to the new thing that would be created with the study of theology in the new Aristotelian idiom of the universities. But equally in contrast to the Benedictine Hildegard, the thirteenth century witnessed a renewed enthusiasm for a more literal following of Christ in a life of penitence and poverty. This is a life of dependence, not on a superior and enclosed community but on the compassion of society at large. Francis would join this movement on his own terms, attract a following, and gradually formulate a spirituality that sent signals of the need to reform individual lives and the institutions of the Church. These two authors, then, are not joined here because of any shared similarity but to help illustrate two quite different spiritualities that animated the lively European twelfth and thirteenth centuries.

Mysticism --- History

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During his days in prison in Berlin, Dietrich Bonhoeffer had time to read and reflect on the Enlight­enment and to ask the question of how Christians might live in a world come of age. One can interpret Karl Rahner’s theological and pastoral writing as addressing that question. Born in 1904, he lived through both World Wars to a ripe age of 80 and wrote 1651 published works. Although his writing had a unique historical genesis and intellectual setting, along with a technical vocabulary, he consistently wrote out of pastoral concern in an effort to make Christian faith and belief credible in his Western European culture and the new post–WWII context. Probably his most important student was Johann Baptist Metz who was born in Germany 1928, conscripted into the army as a teenager, and after it, turned to the seminary and to theology. He studied with Rahner in Innsbruck and received his doctorate in theology in 1961 and taught at the University of Münster for thirty years. As Dorothee Soelle converted Bultmann’s existential analysis into social commitments, so did Metz give new social meaning to Rahner’s “transcendental” theology in a time of social cataclysm. Thus, together, Rahner and Metz, not in competition but as complementary, offer a distinctive response to the spiritual question of finding God in the present-day secular world.