This creative argument that traditions are neither found nor made, but are invented and reinvented in practice, is carried out in dialogue with scholars such as Yves Congar and George Lindbeck. Tilley examines the actual practices as the bearers of tradition and argues that vibrant and meaningful traditions must be reinvented or reconstructed in every generation. He demonstrates how deliberately invented or imposed traditions are often resisted. Tilley applies his analysis to the Catholic Intellectual Tradition and, in the last chapter, shows how truth, revelation, and authority can be accommodated by a constructivist, practical theology of tradition.

Kierkegaard's Concepts is a comprehensive, multi-volume survey of the key concepts and categories that inform Kierkegaard's writings. Each article is a substantial, original piece of scholarship, which discusses the etymology and lexical meaning of the relevant Danish term, traces the development of the concept over the course of the authorship, and explains how it functions in the wider context of Kierkegaard's thought. Concepts have been selected on the basis of their importance for Kierkegaard's contributions to philosophy, theology, the social sciences, literature and aesthetics, thereby making this volume an ideal reference work for students and scholars in a wide range of disciplines.

Tome III explores the reception of Kierkegaard's thought in the Catholic and Jewish theological traditions. In the 1920s Kierkegaard's intellectual and spiritual legacy became widely discussed in the Catholic Hochland Circle, whose members included Theodor Haecker, Romano Guardini, Alois Dempf and Peter Wust. Another key figure of the mid-war years was the prolific Jesuit author Erich Przywara. The second part of Tome III focuses on the reception of Kierkegaard's thought in the Jewish theological tradition, introducing the reader to authors who significantly shaped Jewish religious thought both in the United States and in Israel.

Kierkegaard has always enjoyed a rich reception in the fields of theology and religious studies. This reception might seem obvious given that he is one of the most important Christian writers of the nineteenth century, but Kierkegaard was by no means a straightforward theologian in any traditional sense. He had no enduring interest in some of the main fields of theology such as church history or biblical studies, and he was strikingly silent on many key Christian dogmas. Moreover, he harbored a degree of animosity towards the university theologians and churchmen of his own day. Despite this, he has been a source of inspiration for numerous religious writers from different denominations and traditions. Tome I is dedicated to the reception of Kierkegaard among German Protestant theologians and religious thinkers. The writings of some of these figures turned out to be instrumental for Kierkegaard's breakthrough internationally shortly after the turn of the twentieth century. Leading figures of the movement of 'dialectical theology' such as Karl Barth, Emil Brunner, Paul Tillich and Rudolf Bultmann spawned a steadily growing awareness of and interest in Kierkegaard's thought among generations of German theology students. Emanuel Hirsch was greatly influenced by Kierkegaard and proved instrumental in disseminating his thought by producing the first complete German edition of Kierkegaard's published works. Both Barth and Hirsch established unique ways of reading and appropriating Kierkegaard, which to a certain degree determined the direction and course of Kierkegaard studies right up to our own times.

Although Søren Kierkegaard, considered one of the most passionate Christian writers of the modern age, was a Lutheran, he was deeply dissatisfied with the Lutheran establishment of his day. Some scholars have said that he pushed his faith toward Catholicism. Placing Kierkegaard in sustained dialogue with the Catholic tradition, Jack Mulder, Jr., does not simply review Catholic reactions to or interpretations of Kierkegaard, but rather provides an extended look into convergences and differences on issues such as natural theology, natural moral law, Christian love, apostolic authority, the doctrine of hell, contrition for sins, the doctrine of purgatory, and the communion of saints. Through his analysis of Kierkegaard's philosophy of religion, Mulder presents deeper possibilities for engagements between Protestantism and Catholicism.

Søren Kierkegaard (1813-1855) remains one of the most enigmatic, captivating, and elusive thinkers in the history of European thought. The Kierkegaardian Mind provides a comprehensive survey of his work, not only placing it in its historical context but also exploring its contemporary significance. Comprising thirty-eight chapters by a team of international contributors, this handbook is divided into eight parts covering the following themes: Methodology Ethics Aesthetics Philosophy of Religion and Theology Philosophy of Mind Anthropology Epistemology Politics. Essential reading for students and researchers in philosophy, Kierkegaard’s work is central to the study of political philosophy, literature, existentialist thought, and theology.

Kierkegaard’s Concepts is a comprehensive, multi-volume survey of the key concepts and categories that inform Kierkegaard’s writings. Each article is a substantial, original piece of scholarship, which discusses the etymology and lexical meaning of the relevant Danish term, traces the development of the concept over the course of the authorship, and explains how it functions in the wider context of Kierkegaard’s thought. Concepts have been selected on the basis of their importance for Kierkegaard’s contributions to philosophy, theology, the social sciences, literature and aesthetics, thereby making this volume an ideal reference work for students and scholars in a wide range of disciplines.

This study considers the social and political aspects of Kierkegaard's authorship, building upon work over the last couple of decades. Dr Lappano focuses on Kierkegaard's writing between 1846 and 1852, the period of Kierkegaard's more explicitly politicized writing.

Kierkegaard has always enjoyed a rich reception in the fields of theology and religious studies. This reception might seem obvious given that he is one of the most important Christian writers of the nineteenth century, but Kierkegaard was by no means a straightforward theologian in any traditional sense. He had no enduring interest in some of the main fields of theology such as church history or biblical studies, and he was strikingly silent on many key Christian dogmas. Moreover, he harbored a degree of animosity towards the university theologians and churchmen of his own day. Despite this, he has been a source of inspiration for numerous religious writers from different denominations and traditions. Tome III explores the reception of Kierkegaard's thought in the Catholic and Jewish theological traditions. In the 1920s Kierkegaard's intellectual and spiritual legacy became widely discussed in the Catholic Hochland Circle, whose members included Theodor Haecker, Romano Guardini, Alois Dempf and Peter Wust. Another key figure of the mid-war years was the prolific Jesuit author Erich Przywara. During and especially after World War II Kierkegaard's ideas found an echo in the works of several trend-setting Catholic theologians of the day such as Hans Urs von Balthasar, Henri de Lubac and the popular spiritual author Thomas Merton. The second part of Tome III focuses on the reception of Kierkegaard's thought in the Jewish theological tradition, introducing the reader to authors who significantly shaped Jewish religious thought both in the United States and in Israel. These theologians represent a variety of religious and political backgrounds: the spiritual world of Hasidism, Modern Orthodox Judaism of Mithnaggedic origin, and Modern Religious Zionism.

Kierkegaard's relation to the field of philosophy is a particularly complex and disputed one. He rejected the model of philosophical inquiry that was mainstream in his day and was careful to have his pseudonymous authors repeatedly disassociate themselves from philosophy. But although it seems clear that Kierkegaard never regarded himself as a philosopher, there can be no doubt that his writings contain philosophical ideas and insights and have been profoundly influential in a number of different philosophical traditions. The present volume documents these different traditions of the philosophical reception of Kierkegaard's thought. The articles featured here demonstrate the vast reach of Kierkegaard's writings in philosophical contexts that were often quite different from his own. Tome I is dedicated to exploring the reception of Kierkegaard in Germanophone and Scandinavian philosophy. Kierkegaard has been a major influence for such different philosophical projects as phenomenology, hermeneutics, dialogical thinking, critical theory, Marxism, logical positivism and ordinary language philosophy. Similarly in Denmark and Norway Kierkegaard's writings have been more or less constantly discussed by important philosophers, despite the later dominance of analytic philosophy in these countries. The present volume features articles on the leading Germanophone and Scandinavian philosophers influenced by Kierkegaard's thought.