"In 2009, the Leadership Conference of Women Religious (LCWR)--an organization representing 300 orders of sisters in the United States--suddenly gained wide attention following a critical doctrinal assessment issued by the Vatican's Congregation for the Doctrine of the Faith. Many became interested in the way the LCWR and its members exercised leadership. One of their members described it as “transformational leadership”--a “way-of-being-in-in-the-world.” To better understand this way of leadership, LCWR regularly conducts interviews with some of the most engaging and passionate of contemporary thinkers. In this volume of interviews, eighteen theologians, psychologists, educators, and religious leaders from various fields and disciplines share their wisdom about a way of leadership able to meet the deep challenges of today's world. Transformational Leadership offers the opportunity to learn from notables such as Walter Brueggemann, Judy Cannato, Joan Chittister, OSB, Constance FitzGerald, OCD, Donald Goergen, OP, Marty Linsky, and Margaret Wheatley. Transformational Leadership, although originally addressed to American Catholic sisters, provides thoughtful and practical suggestions for living a Gospel-centered life and its unique collection of personalities and insight makes it of interest to all men and women seeking to live and lead with purpose and depth"--

In the capital city of Nairobi, Kenya, African Catholic and Sunni Muslim leaders addressing HIV and AIDS are faced with a unique challenge. On the one hand, they are called to attend to the spiritual wellbeing of the infected individual; on the other hand, they are increasingly charged with serving as the stewards of the physical bodies of those negatively affected by such a physiologically debilitating and social stigmatized disease through certain identifiable interreligious traditions common to both faiths. This book explores this development firsthand. While conducting fieldwork in Nairobi, Carey interviewed Muslim and Catholic leaders working in three areas—HIV and AIDS prevention, education, and destigmatization. These recorded observations and accounts help to illustrate that religious officials from within African Catholicism and Sunni Islam are attempting to provide the common inter-religious traditions of mercy, hospitality, and justice in a holistic manner for those living with the virus in the city. The research that produced this book involved six weeks of fieldwork during the summer of 2014 to help fill in the interstices between anthropological, sociological, and ethnographic accounts provided by other leading academics in their respective fields. It presumed that religious traditions in Kenya exhibit a susceptibility to culture and context and a practical openness to its social environment which then affords this particular work a unique theological perspective in its attempt to identify and analyze patterns of social behavior and religious organization.

Studies of gender in African Christianity have usually focused on women. This book draws attention to men and constructions of masculinity, particularly important in light of the HIV epidemic which has given rise to a critical investigation of dominant forms of masculinity. These are often associated with the spread of HIV, gender-based violence and oppression of women. Against this background Christian theologians and local churches in Africa seek to change men and transform masculinities. Exploring the complexity and ambiguity of religious gender discourses in contemporary African contexts, this book critically examines the ways in which some progressive African theologians, and a Catholic parish and a Pentecostal church in Zambia, work on a 'transformation of masculinities'.

This title addresses the theme of the Second African Synod -'Reconciliation, Justice, and Peace' - in the wider context of globalization, inculturation, post-modernity, and pertinent socio-economic and political factors that shape the contemporary church and society in Africa.

A comprehensive look at the HIV/AIDS pandemic in Africa, this volume features contributions from noted scholars from across the continent and beyond, providing badly needed social analysis and theological reflection from an African perspective.

This is an historical survey of 20th Century Roman Catholic Theological Ethics (also known as moral theology). The thesis is that only through historical investigation can we really understand how the most conservative and negative field in Catholic theology at the beginning of the 20th could become by the end of the 20th century the most innovative one. The 20th century begins with moral manuals being translated into the vernacular. After examining the manuals of Thomas Slater and Henry Davis, Keenan then turns to three works and a crowning synthesis of innovation all developed before, during and soon after the Second World War. The first by Odon Lottin asks whether moral theology is adequately historical; Fritz Tillmann asks whether it's adequately biblical; and Gerard Gilleman, whether it's adequately spiritual. Bernard Haering integrates these contributions into his Law of Christ. Of course, people like Gerald Kelly and John Ford in the US are like a few moralists elsewhere, classical gate keepers, censoring innovation. But with Humanae vitae, and successive encyclicals, bishops and popes reject the direction of moral theologians. At the same time, moral theologians, like Josef Fuchs, ask whether the locus of moral truth is in continuous, universal teachings of the magisterium or in the moral judgment of the informed conscience. In their move toward a deeper appreciation of their field as forming consciences, they turn more deeply to local experience where they continue their work of innovation. Each continent subsequently gives rise to their own respondents: In Europe they speak of autonomy and personalism; in Latin America, liberation theology; in North America, Feminism and Black Catholic theology; and, in Asia and Africa a deep post-colonial interculturatism. At the end I assert that in its nature, theological ethics is historical and innovative, seeking moral truth for the conscience by looking to speak crossculturally.

Professor Heinz Kimmerle encountered African philosophy at a time when his specialisation in the philosophy of Hegel had attained world recognition. For Hegel, African philosophy did not exist in Sub-Saharan Africa, exactly the area in which Kimmerle made his first contact with African philosophy. Hegel’s philosophy was not a stranger to Sub-Saharan Africa. This was because the Western educational paradigm was imposed upon the conquered, colonized peoples during the period of colonisation. Unlike Hegel, Kimmerle took African philosophy seriously and engaged, initially, in dialogues with African philosophy. Out of the unfolding dialogues grew intercultural philosophy spearheaded by Kimmerle’s penetrating, insightful and incisive critique of some of the fundamental presuppositions of Hegel’s philosophy. The essays contained in this book focus on the evolution of Kimmerle’s conception and meaning of intercultural philosophy. Underlying this are recognition and respect for other modes of doing philosophy as manifestations of intercultural philosophy. To deny dialogues, if you prefer, polylogue among world philosophies, is to reject the very basis of philosophy. Thus a crucial dimension of philosophy would be precluded, which can be found in this book, namely, the critical evaluation of Kimmerle’s conception and meaning of intercultural philosophy.

The Catholic Church, from the beginning of AIDS in Africa, has been active in alleviation and treatment, in prevention, consolation and spreading hope. Now "to interpret the present time" is to consider this complex issue seriously in the light of our scriptures, faith, tradition and practice. That is what the essays in this volume strive to do. (back cover).

In Europe, Africa is often called the forgotten continent. The collapse of states, violent conflicts and natural disasters shape the public perception of Africa in Europe, while the political perspectives tend to be grossly neglected. This book wants to challenge this image in the eyes of many people through a profound analysis of main aspects of African-European relations (e.g. economics, migration, HIV / AIDS). In particular, it will be discussed what can be done to improve the relations between both continents and to develop a constructive and genuine cooperation. The book is based on the presentations and discussions of a congress of the Jesuit Scribani Network.