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THEOLOGY IN GLOBAL PERSPECTIVE
Globalization, Spirituality, and Justice: Navigating the Path to Peace
Globalization, Spirituality, and Justice offers a rigorously critical, and yet inspiring, vision of justice as an integral part of Christian spirituality in our complex, globalized world. At the same time, Daniel Groody’s analysis draws on the conviction that faith and spirituality have an integral role in the struggle to achieve a more just social order.
Specially designed for the classroom, this text will help all readers understand the facts and values from which a just world must be fashioned. In his nine chapters, Groody introduces readers to the core of the biblical worldview, the Christian message on justice and human liberation in its historical context, and the challenge of Catholic social teaching.
Specially designed for the classroom, this text will help all readers understand the facts and values from which a just world must be fashioned. In his nine chapters, Groody introduces readers to the core of the biblical worldview, the Christian message on justice and human liberation in its historical context, and the challenge of Catholic social teaching.
280 pages, Paperback
First published May 1, 2007
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Displaying 1 - 13 of 13 reviews
July 29, 2017
Whoa. What a book. And I mean that in the best ways possible. It had smaller font, some charts, and lots of supporting stats making it a bit more academic than I usually can read. BUT it was so worth reading. This is another title I never would have picked up had I not told my friend in school I would read along with her. I am so glad I told her I would read along with her.
Groody tackles the intricate discussion of how globalization is influenced - or not - by spirituality and the need for justice. I'm not sure I can adequately review the book or provide any tidbits about it that would make anyone want to read it. If you are interested in the themes mentioned then you will want to read it. That's perhaps the best I can do. There was so much good information and discussion in the book that I don't even know where to start with a summary that does the book justice (no pun intended, ha!). Groody, a priest, weaves personal narratives into the topics at hand - softening the potential academic dryness. He uses the Catholic Social Teaching as a basis and then goes beyond it. He draws in other world religions, helping to humanize them and strip away the demonization we are so tempted toward with them, for example - Muslims. He connects the dots between liturgy and justice, further deepening my desire to return to a liturgical style of worship. He gives a realistic "report" about the pros and cons of globalization and how spirituality can help it in positive ways but how spirituality is not necessarily doing that presently. He lays out what justice really is in God's world and how we can, and should, take up the cause of justice God's way.
February 24, 2017
Anyone who is into development work must read!
December 21, 2016
Groody’s Thesis: In this book Groody makes a case for social justice in our world infested with imbalance between the poor and the rich, the oppressed and the oppressor. His concern is: as the process of globalization (a theme Hanciles[1] treated his work) goes on with its pros and cons, how should one “think about poverty, justice and liberation in light of Christian faith and within our current global context” (Groody 2015, xix). Through “a theological reading of globalization and a global reading of theology,” Groody grounds his thesis upon several ecclesial documents, tradition of the patristics, excerpts from other non-Christian religions, and the metaphors that certain icons, who fought for social justice and liberation, represent. Groody’s case for the quest for justice is one that does not bifurcate reality from theology. This book is about practical theology in regard to justice, peace, spirituality and liberation - how to build a more just and human society, where people are liberated and valued in our global village and where humans take creation care to seriously.
General Overview of Content In this volume, Groody seeks an “inner-view”, not just an “over-view” or “under-view” of globalization from a perspective he referred to as “the terrain of the human heart” (Groody 2015, 12-13). He outlined this “inner-view” of the socio-economic contours of globalization in our contemporary world, comparing the pervasive imbalance that breed injustice. He grounds his argument, first, on the Judeo-Christian Scriptures, from which he highlights biblical perspectives on justice and treatment of the poor and oppressed. Other grounds upon which he underpins his argument include excerpts from the homilies of the patristics (who “lived between the end of the apostolic age (ca. A.D 100) and the death of Pope Gregory, the Great in the West (d. 604) and John Damascene in the East (d. 749)” (Groody 2015, 63); Roman Catholic (and a few Episcopal) documents[2] on Catholic Social teaching; the writings and traditions of other religions; and the witness of some contemporary icons who lived and fought for the cause of social justice, liberation and peace. Groody underscores a five-narrative approach to Scripture and human liberation – namely the Narratives of the Empire, of the Poor, of Yahweh, of Idolatry and of the Gospel.[3.] From the patristics, he asserts that though their “sayings… carry an ancient message, [yet] they have a contemporary meaning. They perceptively name some of the indicting and liberating truths about human life that all people in every generation face as we seek to understand the challenge of living in responsible relationship with God, others, and creation”(Groody 2015, 90). Groody sketches the three dimensions of social justice as right relationships, which entails commutative, contributive and distributive justice. He creatively turns the phrase “A God of life” into an acronym with which he etches out a matrix to designate the various themes that emerge from Catholic Social Teaching.[4.] In the face of the process of globalization, Groody holds that whatever it may ensue, “the moral vision of Catholic social teaching will continue to rest on the foundation of human dignity, solidarity and subsidiarity…and will continue to evaluate the results [of globalization process] in terms of how the current structures of society help create a more just social order, how they help the poor, how they contribute to the international common good, and how they foster genuine development” (Groody 2015, 121). He observes that irrespective of the differences between religious traditions in our contemporary world, “the basis of common global ethic is a unified concern for a more just and peaceful world, and a greater commitment to and solidarity with the poor” (Groody 2015, 150). He frames a canvas he painted with some contemporary icons (Gandhi, Martin Luther King Jr., Mother Teresa, Oscar Romero etc.), whose “common search for integrity…enabled them to become what they admired, [and] helped them become authentically human”(Groody 2015, 180). Groody identifies three levels of liberation, namely: social, personal and religious. Liberation theology’s method and core content is the preferential option for the poor. Thus, for the church to appropriately respond to this task of liberating the oppressed, Groody asserts what Bosch, Newbigin and Ion Bria had early asserted: that the Church seeks to remain both a sign and a sacrament to the world(Bosch 2011, 383-385, Newbigin 1995, Vassiliadis 2014, 56).[5.] This motif, which Ion Bria called “The Liturgy after the Liturgy”, is expanded in Chapter 8 of Groody’s volume. Groody looks at “liturgy as a privileged place where God breaks down the walls that divide the human family in order to bring about personal, social and even environmental reconciliation”(Groody 2015, 213). Groody concludes this volume exploring the spirituality of the Eucharist, which enlivens the journey toward social justice, liberation and peace. Spiritual disciplines necessary for this journey are found on two axes: first a vertical axis (renewal of relationship with God) and second, a three-dimensional horizontal axis (renewal of relationship with others, with the environment and with oneself). For such to happen, one must follow Jesus’ model of downward mobility,[6.] and “as we look at the immense problems of the world we want to change, it helps…to remember that the challenge of global change begins on the most local level. Discipleship challenges us to behold and love the world as God loves us in Christ”(Groody 2015, 265).
Critical Reflection: It is true that this work is exceptional and brings to the fore the stark imbalance we see in our globalized world as it pertains to justice and spirituality. Goody’s work is solid, robust, and speaks to the heart of contemporary issues, especially in the face of oppression and violence. Nevertheless, Groody’s theological reading is by no means global as he claimed it to be. Although he seeks a global reading of theology, yet his reading is solidly Roman Catholic, for he draws majorly from Roman Catholic tradition and resources. His theological reading narrowed on the Roman Catholic sidelines the non-Roman Catholic arms of the global church – the Orthodox, the Protestant and Pentecostal Church readings. This is evident through the absence of documents from these arms of the Church and his treatment of theology with a strong Roman Catholic assumption. For example: the Eucharist and the doctrine of transubstantiation (Groody 2015, 226, 232, and 241). It is apparent that his use of the term “Universal Church” is confined to imply the Roman Church, ingeniously not affirming the non-Roman Catholics as part of the Universal Church, which betrays Groody’s myopic understanding of the Church in spite of his vast travels. Furthermore, in his excerpts from the Muslim writings, he cites Quranic verses (the primary document of Islam) but fails to balance it with the Islamic perspectives as found in the Hadiths (the Sunna or traditions of the prophet of Islam) and the Sharia (the judicial Islamic code of law), which are two other important writings of Islam that together with the Qur’an mold the Muslims’ Weltanschauung (worldview). Despites these few weaknesses, Groody’s work will remain monumental and useful for those seeking to confront the problems of social injustice, oppression and violence in our world, by applying Jesus’ motif of downward mobility.
Endnotes:
[1.] (Hanciles 2008)
[2.] Groody’s grounding of his perspectives on both Scripture and Roman documents compare with Tan’s underpinning of his mission among the peoples of Asia upon the documents of the Federation of Asian Bishops’ Conferences (FABC) (Tan 2014)
[3.] Groody’s Narrative of the Empire is reminiscent of Jonathan Tan’s perspective on the same theme as seen from the historical experiences of Christian mission among the peoples of Asia(Tan 2014, 15ff).
[4.] Each of the themes etched in this creative acronym reveals a given dimension of what it means to do social justice and seek liberation. The last theme on environment and ecological stewardship was also put in relief in two essays in the volume Orthodox Perspective on Mission (Vassiliadis 2014, 123-159).
[5.] Leslie Newbigin, The Open Secret: An Introduction to the Theology of Mission, (Grand Rapids, MI: Wm. Eerdmans, 1995), 110, 113 “The church lives in the midst of history as a sign, instrument, and foretaste of the reign of God.” (p. 110). See also p. 113 “It is by faith that we confess this body, constituted by its sharing in the dying and rising of Jesus, to be the sign instrument and foretaste of the reign of God in the midst of history.” Ion Bria in his essay on “The Liturgy after the Liturgy” in the anthology edited by Petros Vassiliadis, Orthodox Perspectives on Mission, also that the “Church is a holy place because it symbolizes the venue of the coming Kingdom of God. …[it is] the sign and sacrament of the Kingdom”(Vassiliadis 2014, 56)
[6.] The term, “downward mobility” is attributed to have been coined by Henri Nouwen. He avouched there were two things that propelled his life: “an upward and downward mobility”(Nouwen 1989, 51-52)
Bibliography
Bosch, David Jacobus. 2011. Transforming Mission: Paradigm Shifts in Theology of Mission. 20th Anniversary Edition ed. Maryknoll, N.Y.: Orbis Books.
Groody, Daniel G. 2015. Globalization, Spirituality, and Justice: Navigating the Path to Peace.
Hanciles, Jehu J. 2008. Beyond Christendom: Globalization, African Migration, and the Transformation of the West. Maryknoll, NY: Orbis Books.
Newbigin, Lesslie. 1995. The Open Secret: An Introduction to the Theology of Mission. Grand Rapids, Mich.: Eerdmans.
Nouwen, Henri J. M. 1989. In the name of Jesus: Reflections on Christian Leadership. New York: Crossroad.
Tan, Jonathan Y. 2014. Christian Mission Among the Peoples of Asia.
Vassiliadis, Petros. 2014. Orthodox Perspectives on Mission. Eugene, Oregon: Wipf & Stock Pub.
General Overview of Content In this volume, Groody seeks an “inner-view”, not just an “over-view” or “under-view” of globalization from a perspective he referred to as “the terrain of the human heart” (Groody 2015, 12-13). He outlined this “inner-view” of the socio-economic contours of globalization in our contemporary world, comparing the pervasive imbalance that breed injustice. He grounds his argument, first, on the Judeo-Christian Scriptures, from which he highlights biblical perspectives on justice and treatment of the poor and oppressed. Other grounds upon which he underpins his argument include excerpts from the homilies of the patristics (who “lived between the end of the apostolic age (ca. A.D 100) and the death of Pope Gregory, the Great in the West (d. 604) and John Damascene in the East (d. 749)” (Groody 2015, 63); Roman Catholic (and a few Episcopal) documents[2] on Catholic Social teaching; the writings and traditions of other religions; and the witness of some contemporary icons who lived and fought for the cause of social justice, liberation and peace. Groody underscores a five-narrative approach to Scripture and human liberation – namely the Narratives of the Empire, of the Poor, of Yahweh, of Idolatry and of the Gospel.[3.] From the patristics, he asserts that though their “sayings… carry an ancient message, [yet] they have a contemporary meaning. They perceptively name some of the indicting and liberating truths about human life that all people in every generation face as we seek to understand the challenge of living in responsible relationship with God, others, and creation”(Groody 2015, 90). Groody sketches the three dimensions of social justice as right relationships, which entails commutative, contributive and distributive justice. He creatively turns the phrase “A God of life” into an acronym with which he etches out a matrix to designate the various themes that emerge from Catholic Social Teaching.[4.] In the face of the process of globalization, Groody holds that whatever it may ensue, “the moral vision of Catholic social teaching will continue to rest on the foundation of human dignity, solidarity and subsidiarity…and will continue to evaluate the results [of globalization process] in terms of how the current structures of society help create a more just social order, how they help the poor, how they contribute to the international common good, and how they foster genuine development” (Groody 2015, 121). He observes that irrespective of the differences between religious traditions in our contemporary world, “the basis of common global ethic is a unified concern for a more just and peaceful world, and a greater commitment to and solidarity with the poor” (Groody 2015, 150). He frames a canvas he painted with some contemporary icons (Gandhi, Martin Luther King Jr., Mother Teresa, Oscar Romero etc.), whose “common search for integrity…enabled them to become what they admired, [and] helped them become authentically human”(Groody 2015, 180). Groody identifies three levels of liberation, namely: social, personal and religious. Liberation theology’s method and core content is the preferential option for the poor. Thus, for the church to appropriately respond to this task of liberating the oppressed, Groody asserts what Bosch, Newbigin and Ion Bria had early asserted: that the Church seeks to remain both a sign and a sacrament to the world(Bosch 2011, 383-385, Newbigin 1995, Vassiliadis 2014, 56).[5.] This motif, which Ion Bria called “The Liturgy after the Liturgy”, is expanded in Chapter 8 of Groody’s volume. Groody looks at “liturgy as a privileged place where God breaks down the walls that divide the human family in order to bring about personal, social and even environmental reconciliation”(Groody 2015, 213). Groody concludes this volume exploring the spirituality of the Eucharist, which enlivens the journey toward social justice, liberation and peace. Spiritual disciplines necessary for this journey are found on two axes: first a vertical axis (renewal of relationship with God) and second, a three-dimensional horizontal axis (renewal of relationship with others, with the environment and with oneself). For such to happen, one must follow Jesus’ model of downward mobility,[6.] and “as we look at the immense problems of the world we want to change, it helps…to remember that the challenge of global change begins on the most local level. Discipleship challenges us to behold and love the world as God loves us in Christ”(Groody 2015, 265).
Critical Reflection: It is true that this work is exceptional and brings to the fore the stark imbalance we see in our globalized world as it pertains to justice and spirituality. Goody’s work is solid, robust, and speaks to the heart of contemporary issues, especially in the face of oppression and violence. Nevertheless, Groody’s theological reading is by no means global as he claimed it to be. Although he seeks a global reading of theology, yet his reading is solidly Roman Catholic, for he draws majorly from Roman Catholic tradition and resources. His theological reading narrowed on the Roman Catholic sidelines the non-Roman Catholic arms of the global church – the Orthodox, the Protestant and Pentecostal Church readings. This is evident through the absence of documents from these arms of the Church and his treatment of theology with a strong Roman Catholic assumption. For example: the Eucharist and the doctrine of transubstantiation (Groody 2015, 226, 232, and 241). It is apparent that his use of the term “Universal Church” is confined to imply the Roman Church, ingeniously not affirming the non-Roman Catholics as part of the Universal Church, which betrays Groody’s myopic understanding of the Church in spite of his vast travels. Furthermore, in his excerpts from the Muslim writings, he cites Quranic verses (the primary document of Islam) but fails to balance it with the Islamic perspectives as found in the Hadiths (the Sunna or traditions of the prophet of Islam) and the Sharia (the judicial Islamic code of law), which are two other important writings of Islam that together with the Qur’an mold the Muslims’ Weltanschauung (worldview). Despites these few weaknesses, Groody’s work will remain monumental and useful for those seeking to confront the problems of social injustice, oppression and violence in our world, by applying Jesus’ motif of downward mobility.
Endnotes:
[1.] (Hanciles 2008)
[2.] Groody’s grounding of his perspectives on both Scripture and Roman documents compare with Tan’s underpinning of his mission among the peoples of Asia upon the documents of the Federation of Asian Bishops’ Conferences (FABC) (Tan 2014)
[3.] Groody’s Narrative of the Empire is reminiscent of Jonathan Tan’s perspective on the same theme as seen from the historical experiences of Christian mission among the peoples of Asia(Tan 2014, 15ff).
[4.] Each of the themes etched in this creative acronym reveals a given dimension of what it means to do social justice and seek liberation. The last theme on environment and ecological stewardship was also put in relief in two essays in the volume Orthodox Perspective on Mission (Vassiliadis 2014, 123-159).
[5.] Leslie Newbigin, The Open Secret: An Introduction to the Theology of Mission, (Grand Rapids, MI: Wm. Eerdmans, 1995), 110, 113 “The church lives in the midst of history as a sign, instrument, and foretaste of the reign of God.” (p. 110). See also p. 113 “It is by faith that we confess this body, constituted by its sharing in the dying and rising of Jesus, to be the sign instrument and foretaste of the reign of God in the midst of history.” Ion Bria in his essay on “The Liturgy after the Liturgy” in the anthology edited by Petros Vassiliadis, Orthodox Perspectives on Mission, also that the “Church is a holy place because it symbolizes the venue of the coming Kingdom of God. …[it is] the sign and sacrament of the Kingdom”(Vassiliadis 2014, 56)
[6.] The term, “downward mobility” is attributed to have been coined by Henri Nouwen. He avouched there were two things that propelled his life: “an upward and downward mobility”(Nouwen 1989, 51-52)
Bibliography
Bosch, David Jacobus. 2011. Transforming Mission: Paradigm Shifts in Theology of Mission. 20th Anniversary Edition ed. Maryknoll, N.Y.: Orbis Books.
Groody, Daniel G. 2015. Globalization, Spirituality, and Justice: Navigating the Path to Peace.
Hanciles, Jehu J. 2008. Beyond Christendom: Globalization, African Migration, and the Transformation of the West. Maryknoll, NY: Orbis Books.
Newbigin, Lesslie. 1995. The Open Secret: An Introduction to the Theology of Mission. Grand Rapids, Mich.: Eerdmans.
Nouwen, Henri J. M. 1989. In the name of Jesus: Reflections on Christian Leadership. New York: Crossroad.
Tan, Jonathan Y. 2014. Christian Mission Among the Peoples of Asia.
Vassiliadis, Petros. 2014. Orthodox Perspectives on Mission. Eugene, Oregon: Wipf & Stock Pub.
January 1, 2018
In this book, Groody writes “I have tried to examine the contribution of the Christian tradition to the process of globalization, and the contribution of globalization to a renewed understanding of theology.” (Groody 2015. Preface). As he covers the global issues of the economy, human life, and ecology, Groody interfaces theology and the pursuit of justice. At the end, all of this goes back to relationships. Relationship with God our creator and our relationship to one another and the earth.
In a bit of poetic analogy, Groody likens our global disparities and waywardness to a ship. “While a few passengers have first-class suites on the upper decks, the vast majority of the earth's inhabitants are slaving along in the steam room as the vessel moves forward. The economy is the engine that is driving the ship; technology is fueling it; communications is steering it. (Groody 2015. Ch 1) Our future on this earth, according to Groody is directly related to how we end up steering this proverbial ship. Although he does admit it is unclear who the captain is. (Groody 2015. Ch 1).
Reminiscent of Timothy 6:10, “For the love of money is a root of all kinds of evil.” Groody addresses how we have been steering the proverbial ship. He points to “money-theism” as the root of global injustices. In what I would consider a bold, stance, Groody questions the global idolatry of the free market. He notes that while it has been beneficial in some ways to some people, it has also unmasked human “unfreedoms” (Groody 2015. Ch 1). “free-market system must also be evaluated alongside of weaknesses of human nature.” (Groody 2015. Ch 1). I consider this a brave statement as many conservative Evangelicals equate God, freedom and the free market as a human right. Groody’s point in uncovering where this has been unjust for others is one that I believe needs to be addressed more in our churches that God and the free market are not all one and the same. As Groody addresses the injustices of the poor, he underlines the “unfreedoms” of humanity that we have often overlooked as a capitalist society.
In a bit of poetic analogy, Groody likens our global disparities and waywardness to a ship. “While a few passengers have first-class suites on the upper decks, the vast majority of the earth's inhabitants are slaving along in the steam room as the vessel moves forward. The economy is the engine that is driving the ship; technology is fueling it; communications is steering it. (Groody 2015. Ch 1) Our future on this earth, according to Groody is directly related to how we end up steering this proverbial ship. Although he does admit it is unclear who the captain is. (Groody 2015. Ch 1).
Reminiscent of Timothy 6:10, “For the love of money is a root of all kinds of evil.” Groody addresses how we have been steering the proverbial ship. He points to “money-theism” as the root of global injustices. In what I would consider a bold, stance, Groody questions the global idolatry of the free market. He notes that while it has been beneficial in some ways to some people, it has also unmasked human “unfreedoms” (Groody 2015. Ch 1). “free-market system must also be evaluated alongside of weaknesses of human nature.” (Groody 2015. Ch 1). I consider this a brave statement as many conservative Evangelicals equate God, freedom and the free market as a human right. Groody’s point in uncovering where this has been unjust for others is one that I believe needs to be addressed more in our churches that God and the free market are not all one and the same. As Groody addresses the injustices of the poor, he underlines the “unfreedoms” of humanity that we have often overlooked as a capitalist society.
December 20, 2013
Globalization, Spirituality, and Justice by Daniel G. Groody is a book about the Biblical perspective of justice, the early church’s approach, and the modern day challenge from the Catholic standpoint. Groody writes from a Catholic Christian theological position as well as an experienced viewpoint having lived abroad but finding himself to be a “bystander” in the fight on poverty, justice, and liberation. He attempts to start a dialog to reflect on God’s challenges to build a more just society. Although Groody writes from the Catholic perspective, he presents a straightforward message of Biblical justice being shalom with God, self, others and creation.
Chapter four is the pinnacle of Groody’s book where he addresses justice and charity head on. Here he sets up readers with the Catholic social teaching for global transformation and discusses the three dimensions of social justice. Lastly, he uses an acronym A GOD OF LIFE to represent “a matrix for understanding” the Catholic social teaching in a succinct manner (101). Throughout the remainder of this chapter, Groody goes one by one through the acronym, explaining it in detail. This remains to be the best explanation of Christian social justice I have ever read.
Throughout the duration of the book, there were not many areas of disagreement. I inadvertently have a tendency to feel judgmental toward Catholicism due to my upbringing and was skeptical of the book. However, Groody writes in a way that is convicting and educating all at the same time. It was not until I got toward the end of the book where he began to write about ritual and sacramentality that I had the most difficulty.
I would definitely recommend this book to anyone interested in Biblical Social Justice, as the Catholics have gotten this area right for way longer than the Evangelicals.
Chapter four is the pinnacle of Groody’s book where he addresses justice and charity head on. Here he sets up readers with the Catholic social teaching for global transformation and discusses the three dimensions of social justice. Lastly, he uses an acronym A GOD OF LIFE to represent “a matrix for understanding” the Catholic social teaching in a succinct manner (101). Throughout the remainder of this chapter, Groody goes one by one through the acronym, explaining it in detail. This remains to be the best explanation of Christian social justice I have ever read.
Throughout the duration of the book, there were not many areas of disagreement. I inadvertently have a tendency to feel judgmental toward Catholicism due to my upbringing and was skeptical of the book. However, Groody writes in a way that is convicting and educating all at the same time. It was not until I got toward the end of the book where he began to write about ritual and sacramentality that I had the most difficulty.
I would definitely recommend this book to anyone interested in Biblical Social Justice, as the Catholics have gotten this area right for way longer than the Evangelicals.
June 29, 2009
This book started with such promise that was not fulfilled by the end. As the title suggest, the author attempts to offer theological and spiritual response to world poverty and global injustice. His first few chapters on the nature of poverty, the Bible's teaching, and historical Christian teaching were well done and worth reading the book. The last half of the book starting with chapter 4 on Catholic Social teaching seemed to be a rehearsal of a Catholic catechism on the teaching on justice, the Eucharist and spiritual disciplines. These last chapters only give passing reference to poverty and justice, and its as if they really do not alter one's spiritual practice.
The most troubling aspect of the book however was its narrow focus on Catholic teaching and practice in reference to Protestant practice and teaching on the same topic. He has a chapter on world religions response to injustice, but nothing on Protestant teaching. The obvious implication is that Catholic teaching is THE Christian teaching. As an Anabaptist I not only found that assumption insulting, but also vastly incomplete.
I will be using this book for a course on the Theology of Poverty, but will find myself arguing with it or adding to it at several points.
The most troubling aspect of the book however was its narrow focus on Catholic teaching and practice in reference to Protestant practice and teaching on the same topic. He has a chapter on world religions response to injustice, but nothing on Protestant teaching. The obvious implication is that Catholic teaching is THE Christian teaching. As an Anabaptist I not only found that assumption insulting, but also vastly incomplete.
I will be using this book for a course on the Theology of Poverty, but will find myself arguing with it or adding to it at several points.
Currently reading
June 10, 2010quite possibly one of the most important books I'll ever read. when I first ran across the title of this book, I got so excited! ...and then thought, "surely, it's not the kind of book I'd hope it to be..." but I'm so glad I was wrong. it engages with some of the core thoughts and ideas I have around the movement of God (and other actors) in recent and present years- at a social/cultural/spiritual/structural/economic/political/relational level...what more can I say?
had it on my amazon wishlist for quite a while...and finally ordered it!
had it on my amazon wishlist for quite a while...and finally ordered it!
January 16, 2012
Groody provides a solid review of the impact of Globalization, how spirituality is vitally important to understanding the world we live in and the corresponding responsibity we share as people of faith to seek and maintain justice. Having recently moved to Alabama and struggling to understand all the dynamics and impact of the new immigration law, this book was very helpful. A challenging and complex topic worthy of our time and thought... and prayer.
August 31, 2009
I'm trying to finish this. It's great and I'm interested in the topic, but perhaps not in reading ALL about this. I'd rather like to have someone else read it and fill me in, but that's not the point. Hint: the chapters contain reflection questions such as "To what extent is idolatry present in the world today? Where do you see it at work?"
May 26, 2010
I wasn't very impressed with this book. Groody does a good job on research, but I felt like he didn't really develop a theology. Only a few chapters into the book I felt like he just kept repeating the same things. It sort of drug on and made me not want to finish it.
June 5, 2012
A lifelong book I will always have .
August 24, 2018
I really appreciated his overview of Catholic Social Teaching and Liberation Theology. They were given one chapter each. I am now assigning them in my ethics class...
May 7, 2022
Good, but feels a bit dated now. Would love to see him write something updated.
Displaying 1 - 13 of 13 reviews