Catholicism: New Study Edition--Completely Revised and Updated

by Richard P. McBrien

A new study edition of the classic that has sold over 150,000 copies.

Genres: Theology, Reference, Religion, Catholic, Nonfiction, Church History, Spirituality

1287 pages, Paperback

First published January 1, 1980

Reviews

[Stephen · Rating 4 out of 5]

A very thorough synthesis of Catholic beliefs placed within wider theological debates-particularly from theologians of the 20th century. McBrien explicitly states that he is mainly inspired by Rahner and Lonergan's Transcendental Thomism, so that is the major bias. Most of McBrien's historical segments focus on post Vatican II developments. This is all to say, that it is not going to be a book that is simply about doctrine; rather, it places Church teachings and documents within a larger conversation with Catholic (and non-Catholic) theologians (and sometimes McBrien does not give Church pronouncements the weight they deserve). But, as an entry point into understanding how different concepts and ideas fit together within Christian theology, it is an excellent starting point. I personally felt a renewed excitement for studying theology after reading it. I would highly recommend it to any reader who wants to begin to delve deeper into Christian theology.

(NB: I read the 1981 study edition, not the revised edition that was published some years later.)

[Steven H · Rating 5 out of 5]

A SUMMARY PRIMARILY FOR "PROGRESSIVE, RENEWAL-MINDED CATHOLICS"

Richard Peter McBrien (born 1936) is a priest, and a Professor of Theology at the University of Notre Dame. He has written many books, such as 'Lives of The Popes,' 'Lives of the Saints,' etc. He is also the general editor of 'The HarperCollins Encyclopedia of Catholicism.'

The first edition of this book was published in 1980, and it was officially disapproved by the United States Conference of Catholic Bishops (USCCB) on the grounds that many of its statements are "inaccurate or misleading," that it exaggerates "plurality" within the Catholic theological tradition, and that it overemphasizes "change and development" in the history of Catholic doctrine. (Fr. McBrien called their review "essentially sympathetic" on pg. xlv.)

This present edition was revised in 1994, but it's safe to say that the USCCB still would not "approve" of it. Nevertheless, the book is a Catholic "best-seller," having sold more than 150,000 copies.

He wrote in the Preface, "I remain convinced... that healing and reconciliation are possible because there IS a fundamental unity between the pre-Vatican II Church and the post-Vatican II Church, the many significant differences notwithstanding. I still intend this book, therefore, as a bridge between the Church of yesterday and the Church of today, and between conservative, traditionally minded Catholics, on the one hand, and progressive, renewal-minded Catholics, on the other, even if some in the former group seem determined to resist and depreciate such an effort. History, I am convinced, provides that bridge, and that is why this book adopts a historical method and approach." (Pg. xli)

He suggests, "Catholicism is characterized... by a both/and rather than an either/or approach. It is not nature OR grace, but graced nature; not reason OR faith, but reason illumined by faith; not law OR Gospel, but law inspired by the Gospel; not Scripture OR tradition, but normative tradition within Scripture; not faith OR works, but faith issuing in works and works as an expression of faith; not authority OR freedom, but authority in the service of freedom; not unity OR diversity but unity in diversity. In a word, Catholicism is 'catholic.'" (Pg. 16)

He notes, "today we can no longer adopt a fundamentalistic approach to the interpretation of Sacred Scriptures by reading the sacred texts apart from their setting ... and the particular situation in which they were written." (Pg. 33)

He says that "doctrines are beliefs and teachings that have received official approval. And beliefs and teachings, in turn, are expressions of faith. But expressions of faith emerge from a process known as theology, which is the interpretation of faith." (Pg. 53)

He adds, "Insofar as [catechisms] express doctrine, the doctrine is no more and no less authoritative in the catechism than it is in its original setting. Insofar as the catechism ... expresses theological opinions, those opinions are as strong or as weak as the arguments which support them. That applies to the Catechism of the Catholic Church ... and it applies, of course, to this book as well." (Pg. 67)

He points out, "Private revelations, even if authentic, are never binding on other members of the Church. They bind only those to whom they have been directly given, and those who believe in them and freely choose to be bound by them. No Catholic, for example, is required to believe even in private revelations associated with Marian apparitions that have been approved by the Church for devotional purposes, e.g., Lourdes and Fatima. At the same time, Catholics have every reason and right to be skeptical of alleged private revelations that have not been approved by the Church or, what is worse, have been specifically disapproved." (Pg. 269)

Regarding Jesus' post-resurrection appearances, he wonders, "Did Jesus actually SPEAK during these appearances?... Did the risen Lord communicate with the apostles verbally, or did he communicate intuitively? It is a question that one cannot really answer with certitude. An increasing number of scholars, however, do doubt that the risen Jesus used words." (Pg. 438)

He suggests about the empty-tomb tradition that "At best it is a secondary piece of evidence, second certainly to the appearances. We do not make an act of faith in the empty tomb but in the resurrection. There are plenty of empty tombs in the world." (Pg. 440) Of the historicity of the Virgin Birth, he says, "This question cannot be answered with a clear 'Yes' or a clear 'No,' at least not on the basis of scientifically controllable evidence from the New Testament ." (Pg. 541)

He adds, "Through this belief, the Church clearly taught that Jesus is from God, that he is unique... If in denying the historicity of the virginal conception, one is also denying such principles as these, then one has indeed moved outside the boundaries of the Christian, and certainly the Catholic, tradition." (Pg. 544)

As to whether Jesus intended to "found a Church," he states, "The answer is 'No' if by FOUND we mean some direct, explicit, deliberate act by which Jesus established a new religious organization. The answer is 'Yes' if... we mean 'lay the foundations for' the Church in various indirect ways... it is preferable to speak of the Church as having its ORIGIN in Jesus rather than as having been founded by Jesus." (Pg. 577)

He adds, "there is no uniform order or structure to the Church of the New Testament. This varied from place to place. It is not clear, for example, how the Twelve function even in the Jerusalem church, and why they seem to recede into the background after Acts of the Apostles 6:2... or what rank and position 'the Seven' held (6:3-6)." (Pg. 593)

Of the sacraments, he said, "Taken in the more specific sense as those finite realities through which God is communicated to the Church and through which the Church responds to God's self-communication, sacraments as directly ecclesiological in character... their immediate context is the Church. The Church is the fundamental sacrament of God's promise and deliverance of the Kingdom of God in Jesus Christ." (Pg. 788)

Conservative Catholics will despise much or most of this book; but more “progressive” Catholics will greatly appreciate Fr. McBrien’s open and nondogmatic approach.

[Hank Stuever · Rating 4 out of 5]

When I was a junior in a Catholic high school (fall 1984), we had to buy this tome, which was the textbook in our dauntingly rigorous Theology III class. I still have it. And I still go back and look stuff up in it when there's a question I can't answer. I see it's been revised (and boy, so has my belief system), but I'll bet the Church hasn't changed enough for me to need a new copy.

[Swan · Rating 5 out of 5]

This is a giant reference book, so I can't claim to have read it in its entirety. But it is a truly monumental achievement of McBrien.

[Donna · Rating 5 out of 5]

Father McBrien gives a simple overview of Catholic beliefs and Catholic symbols, sacraments, and sacramentals. The beautiful color along with simple explanations makes this useful to Catholics or anyone just interested in the Mass or beliefs.

[Kendra Richards Ohmann · Rating 2 out of 5]

I had to read it for work . . . I'm not a Catholic but I do love history, so I guess your enjoyment will depend how much you are into the content.

[Sherry · Rating 5 out of 5]

This is a GREAT introduction to Catholic doctrine and theology - pitched at the beginner who wouldn't mind being an academic some day! This book will definitely help to bridge the gap. McBrien is clear in his thinking and structuring of the material, and as concise as he can be in his explanations without doing his subject matter any injustice :)

[Bledar · Rating 3 out of 5]

I have read from cover to cover, but would not have done so if I was not required to. I am not sure that this thoughts are representative of Catholic theology, especially in terms of feminist theology. A Catholic friend told me that it does not have the imprintum of the Church. Now, I need to balance it with other sources on Catholicism.

[Roger Buck · Rating 1 out of 5]

Learned, but biased and appallingly disingenuous about the author's bias. No doubt many will call me biased - but I don't try to hide my bias in this deplorable way.

Hint as to my own bias: http://corjesusacratissimum.org

[Laine]

Good Reference Book - keep on bookshelf

[Don · Rating 4 out of 5]

Read and re-read. A great reference for everything Catholic. It's a well-read, well-worn book on my shelf.

[Kathy · Rating 4 out of 5]

This is a huge book but very well-written and easy to read. Definitely worth it for the adult Catholic.