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Books on the topic 'Catholic writer'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Recollections of a writer by accident. Kingdom Books, 2002.

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Jacquie, Jambor, and Lampitt Diane, eds. Reconciliation /c [Mary Beth Jambor, writer ; Jacquie Jambor, Diane Lampitt, contributing writers]. Resources for Christian Living, 2003.

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3

Some Catholic writers. St. Augustine's Press, 2007.

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4

The death of Thomas Merton: A novel : a confessional portrayal of the last day in the life of the famous Catholic monk and writer. Vedantic Shores Press, 2003.

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5

Three Catholic writers of the modern South. University Press of Mississippi, 1985.

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6

DelRosso, Jeana, Leigh Eicke, and Ana Kothe, eds. The Catholic Church and Unruly Women Writers. Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230609303.

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7

Hanlon, Kevin. Popular Catholicism in Japan: Their own voices, their spiritual writers, and their devotional art. Enderle Book, 2004.

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8

Scally, M. Anthony. Negro Catholic writers, 1900-1943: A bio-bibliography. W. Romig & Co., 1987.

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9

Not less than everything: Catholic writers on heroes of conscience from Joan of Arc to Oscar Romero. HarperOne, 2013.

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10

Modern spiritual writers: Their legacies of prayer. Alba House, 1989.

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11

Mathis, Emily Duncan. Grant proposals: A primer for writers. National Catholic Educational Association, 1994.

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12

Kevin, Perrotta, ed. The journey toward God: In the footsteps of the great spiritual writers--Catholic, Protestant, and Orthodox. Charis, 2000.

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13

Passion: Contemporary writers on the story of Calvary. Orbis Books, 2015.

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14

Laughlin, Corinna. How to write the Prayer of the Faithful. Liturgy Training Publications, 2015.

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15

Hennacy, Ammon. The Book of Ammon. Fortkamp Publishing, 1994.

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16

Butler, Loretta M. O, write my name: African-American Catholics in the Archdiocese of Washington, 1634-1990. Archdiocese of Washington, Office of Black Catholics, 2000.

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17

Moyise, Steve. The later New Testament writers and scripture: The Old Testament in acts, Hebrews, the Catholic Epistles and Revelation. SPCK, 2012.

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18

Moyise, Steve. The later New Testament writers and scripture: The Old Testament in acts, Hebrews, the Catholic Epistles and Revelation. SPCK, 2012.

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19

Storytelling the Word: Homilies & how to write them. Twenty-Third Publications, 1996.

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20

Rastell, John. The third booke, declaring by examples out of auncient councels, fathers, and later writers, that it is time to beware of M. Iewel. Ex officina Ioannis Fouleri, 1985.

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21

Paper memory: A sixteenth-century townsman writes his world. Harvard University Press, 2012.

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22

Belief in dialogue: U.S. Latina writers confront their religious heritage. Other Press, 2005.

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23

Coscarella, Sandy. The Easter story: Read it! write it! hear it! s.n., 2003.

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24

Thomas. Holy teaching: Introducing the Summa theologiae of St. Thomas Aquinas. Brazos, 2005.

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25

Everson, William. Take hold upon the future: Letters on writers and writing, 1938-1946. Scarecrow Press, 1994.

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26

Flon, Nancy Marie De. Edward Caswall: Newman's brother and friend. Gracewing, 2005.

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27

Arnold, Denise. Situating the Andean Colonial Experience. Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9781641894043.

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Re-situating Andean colonial history from the perspective of the local historians of ayllu Qaqachaka, in highland Bolivia, this book draws on regional oral history combined with local and public written archives. Rejecting the binary models in vogue in colonial and postcolonial studies (indigenous/non-indigenous, Andean/Western, conquered/conquering), it explores the complex intercalation of legal pluralism and local history in the negotiations around Spanish demands, resulting in the so-called "Andean pact." The Qaqachaka's point of reference is the preceding Inka occupation, so in fulfilling Spanish demands they seek cultural continuity with this recent past. Spanish colonial administration, applies its roots in Roman-Germanic and Islamic law to many practices in the newly-conquered territories. Two major cycles of ayllu tales trace local responses to these colonial demands, in the practices for establishing settlements, and the feeding and dressing of the Catholic saints inside the new church, with their forebears in the Inka mummies.

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28

M, McInerny Ralph, and Wethersfield Institute, eds. The Catholic writer: Papers presented at a conference. Ignatius Press, 1991.

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29

Author), Wethersfield Institute (Corporate, and Ralph M. McInerny (Editor), eds. The Catholic Writer: Papers Presented at a Conference Sponsored by the Wethersfield Institute New York City, September 29-30, 1989 (The Proceedings of the Wethersfield Institute, V. 2). Ignatius Pr, 1991.

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30

The source of the song: New Zealand writers on Catholicism. Victoria University Press, 1995.

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31

Brinkmeyer, Robert H. Three Catholic Writers of the Modern South. University Press of Mississippi, 1985.

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32

R, Reichardt Mary, ed. Catholic women writers: A bio-bibliographical sourcebook. Greenwood Press, 2001.

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33

Catholic Women Writers: A Bio-Bibliographical Sourcebook. Greenwood Press, 2001.

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34

Rivers, Isabel. Roman Catholic Influences. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198269960.003.0007.

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Methodists and Quakers had a particular interest in pre- and post-Reformation continental Catholic writers of a mystical, spiritual, or quietist tendency, including Thomas à Kempis, Madame Guyon, Fénelon, Antoinette Bourignon, de Molinos, and the lives of Armelle Nicolas, M. de Renty, and Gregory Lopez. This chapter indicates the ways in which knowledge of these Catholic models was disseminated by Pierre Poiret, William Law, John Wesley, and the Quakers Josiah Martin and James and John Gough, among others, and analyses the carefully abridged editions of Catholic works designed for Methodist and Quaker readers. Both Wesley and the Quakers were careful to separate the Catholic writers’ approved emphasis on inward religion and perfection from dangerous Catholic practices, and Wesley warned Methodists against quietism.

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35

Signatures of Grace: Catholic Writers on the Sacraments. Dutton Adult, 2000.

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36

Scally, Sister Mary Anthony. Negro Catholic Writers 1900-1943: A Bio-Bibliography. Kessinger Publishing, LLC, 2007.

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37

Scally, Sister Mary Anthony. Negro Catholic Writers 1900-1943: A Bio-Bibliography. Kessinger Publishing, LLC, 2006.

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38

various. Signatures of Grace: Catholic Writers on the Sacraments. Plume, 2001.

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39

Grady, Thomas. Signatures of Grace: Catholic Writers on the Sacraments. Wipf & Stock Pub, 2010.

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40

Ackerley, Chris. Aesthetes Abroad. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199609932.003.0027.

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This chapter focuses on Evelyn Waugh and Somerset Maugham as pre-eminent examples of ‘aesthetes abroad’: writers who travelled, sometimes to the most obscure corners of the empire, to observe the curiosities of their age through a quizzical perspective that nevertheless retained something distinctively ‘British’ at its centre. Waugh gained a lasting reputation, first as an aesthete and stylist who mocked and elegized the ancient ways as they fell into futility; then, more controversially, as a Catholic writer who deplored in what he saw disdainfully as the age of the common man a rise of mediocrity and the decline of the virtues of courtesy and the aristocratic. Meanwhile, Maugham's journey to Tahiti to research The Moon and Sixpence (1919) established him in popular opinion as the chronicler par excellence of empire.

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41

(Editor), Jeana DelRosso, Leigh Eicke (Editor), and Ana Kothe (Editor), eds. The Catholic Church and Unruly Women Writers: Critical Essays. Palgrave Macmillan, 2007.

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42

DelRosso, J., L. Eicke, and Ana Kothe. The Catholic Church and Unruly Women Writers: Critical Essays. Palgrave Macmillan, 2007.

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43

Ben, Birnbaum, ed. Taking heart: Catholic writers on hope in our time. Crossroad Pub., 2007.

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44

Jeana, DelRosso, Eicke Leigh Anna, and Kothe Ana, eds. The Catholic Church and unruly women writers: Critical essays. Palgrave Macmillan, 2007.

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45

Ezell, Margaret J. M. The Voices of Religion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780191849572.003.0011.

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Although Charles II had promised religious tolerance in the Declaration of Breda, during the opening decade of the Restoration multiple laws known as the Clarendon Code were passed, restricting religious worship among most puritans and Catholics. Many resisted including Fifth Monarchists, Quakers, and Baptists such as John Bunyan, who were imprisoned for illegal preaching and assembly. Those who did not accept the new laws were called nonconformists and their ministers were forbidden to preach. Anglican ministers such as Isaac Barrow, John Tillotson, and Edward Stillingfleet established a new style of rational preaching, frequently entering into debates with Catholic writers.

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46

Prickett, Stephen. Literary Legacy. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.29.

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Neither Anglicans nor Catholics ever seemed to grasp how inseparable literature and theology were for Newman. His prose fiction, like his poetry, involved complex images and symbols in a network of interconnected references, some obtrusive, some slight and allusive. Though declaring the Catholic Church essentially ‘poetic’ inverted his earlier idealized vision of Anglicanism, this remained a Catholicism with a peculiarly Anglican aesthetic. But if, for those whose interest in Newman is primarily theological, the idea of him as an essentially literary figure seems strange, for those whose knowledge of him is through choral concert performances of ‘The Dream of Gerontius’, the reality is equally strange. Writers are by nature solitary, but Newman was peculiarly solitary. Though he constantly sought community—in Oxford, and later among his fellow Catholics—whether in poetry or prose, his themes concern loneliness.

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47

Cruise, O'Brien Conor. Maria Cross: Imaginative Patterns in a Group of Catholic Writers. Faber & Faber, Limited, 2015.

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48

Irish Catholic Writers and the Invention of the American South. LSU Press, 2013.

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49

Christ, Martin. Biographies of a Reformation. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868156.001.0001.

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This monograph investigates how religious coexistence functioned in six towns in the multiconfessional region of Upper Lusatia in Western Bohemia. Lutherans and Catholics found a feasible modus vivendi through written agreements and regular negotiations. This meant that the Habsburg kings of Bohemia ruled over a Lutheran region. Lutherans and Catholics in Upper Lusatia shared spaces, objects, and rituals. Catholics adopted elements previously seen as a firm part of a Lutheran confessional culture. Lutherans, too, were willing to incorporate Catholic elements into their religiosity. Some of these overlaps were subconscious, while others were a conscious choice. This monograph provides a new narrative of the Reformation and shows that the concept of the ‘urban Reformation’, where towns are seen as centres of Lutheranism has to be reassessed, particularly in towns in former East Germany, where much work remains to be done. It shows that in a region like Upper Lusatia, which did not have a political centre and underwent a complex Reformation with many different actors, there was no clear confessionalization. By approaching the Upper Lusatian Reformation through important individuals, this monograph shows how they had to negotiate their religiosity, resulting in cross-confessional exchange and syncretism.

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50

Ayres, Lewis, and Medi Ann Volpe, eds. The Oxford Handbook of Catholic Theology. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199566273.001.0001.

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This book provides a one-volume introduction to Catholic theology. Part I includes chapters on the major themes of Catholic theology. Topics covered include the nature of theological thinking, the Triune God, the Creation, and the mission of the Incarnate Word. Part I also covers the character of the Christian sacramental life and the major themes of Catholic moral teaching. The treatments in this first part of the book offer personal syntheses and perspectives, but each chapter is intended to be in accord with Catholic theology as it is expressed in the Second Vatican Council and the magisterial tradition. Part II focuses on the historical development of modern Catholic theology. An initial section offers chapters on some of Catholic theology’s most important sources between AD200 and 1870, and the final section of the book considers all the main movements and developments in Catholic theology since 1870.The writers include some of the best-known names in current Catholic theology from the Americas, Europe, Asia, and Africa, and all of the most vibrant schools in current Catholic theology are represented. The book should be of help to students of Catholic theology at all levels.

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