LEADER 04596oam 2200985I 450 001 9910504297303321 005 20230112195847.0 010 $a1-317-22477-9 010 $a1-315-62302-1 010 $a1-317-22476-0 024 7 $a10.4324/9781315623023 035 $a(CKB)3710000000685730 035 $a(EBL)4530545 035 $a(SSID)ssj0001672330 035 $a(PQKBManifestationID)16470141 035 $a(PQKBTitleCode)TC0001672330 035 $a(PQKBWorkID)14926508 035 $a(PQKB)10241009 035 $a(MiAaPQ)EBC4530545 035 $a(OCoLC)950459634 035 $a(OCoLC-P)950459634 035 $a(FlBoTFG)9781315623023 035 $a(oapen)https://directory.doabooks.org/handle/20.500.12854/72494 035 $a(EXLCZ)993710000000685730 100 $a20160524d2016 uy 0 101 0 $aeng 135 $aurcnu|||unuuu 181 $ctxt 182 $cc 183 $acr 200 10$aInnovative Catholicism and the human condition /$fby Jane Anderson 210 $cTaylor & Francis$d2016 210 1$aNew York :$cRoutledge,$d2016. 215 $a1 online resource (212 p.) 225 1 $aRoutledge Studies in Religion ;$v49 300 $aDescription based upon print version of record. 311 $a1-138-65474-4 320 $aIncludes bibliographical references at the end of each chapters and index. 327 $a1. The research project -- 2. Reconceptualising the person -- 3. Revising the self -- 4. Updating identity -- 5. Modernising morality -- 6. Adapting governance -- 7. Reconfiguring ritual -- 8. Scrutinising worldviews. 330 $aInnovative Catholicism and the Human Condition gives an anthropological account of a progressive religious movement in the Roman Catholic Church that is attempting to reconcile religious conviction and reason, and, ergo, modify the human condition. Investigation is given to a representative group of this movement, "Innovative Catholics," who are endeavouring to maintain the momentum for change which began in the 1960s and 1970s. They now find themselves caught between traditional notions of religion and a secularised society, while trying to reconcile these polarising forces to find a pathway forward. While ethnographic fieldwork for this research was conducted in Australia, this movement is to be found across the Western world. The research is framed by the question posed by Jürgen Habermas, who asks whether the democratic constitutional state is able to renew itself, and recognises a benefit in learning from religion. Cardinal Joseph Ratzinger, subsequently Pope Benedict XVI, responds by asserting the need for a common ethical basis and limits on reason. This latter position, however, remains problematic for Innovative Catholics who are conscious of history and culture. The research explores how Innovative Catholics, who in taking the middle position, inform this dialectic on secularization through their ideas and practices about the human condition. 410 0$aRoutledge studies in religion ;$v49. 606 $aTheological anthropology$xCatholic Church 606 $aChurch renewal$xCatholic Church 606 $aChristianity and culture 610 $aAustralia 610 $aauthentic self 610 $aautocratic governance 610 $aCommunitas 610 $acelebrancy 610 $aclassical morality 610 $aEucharistic interpretations 610 $aeco-spirituality 610 $aemotional reflexivity 610 $aethnography 610 $ahuman condition 610 $ainnovative Catholicism 610 $aJane Anderson 610 $aJoseph Ratzinger 610 $aJürgen Habermas 610 $amoral conflicts 610 $aPope Benedict XVI 610 $aPope Francis 610 $aparish governance 610 $apostconciliar papcies 610 $apreconciliar era 610 $aprogressive Catholicism 610 $aRoman Catholic Church 610 $areflexivity 610 $areligious identity 610 $asecularisation 610 $asecularization 610 $asecular society 610 $asocial advocacy 610 $aspiritual reflexivity 615 0$aTheological anthropology$xCatholic Church. 615 0$aChurch renewal$xCatholic Church. 615 0$aChristianity and culture. 676 $a282.09/045 700 $aAnderson$b Jane$g(Jane Estelle),$0852645 801 0$bOCoLC-P 801 1$bOCoLC-P 906 $aBOOK 912 $a9910504297303321 996 $aInnovative Catholicism and the human condition$91903921 997 $aUNINA