Longing for an Absent God unveils the powerful role of faith and doubt in the American literary tradition. Nick Ripatrazone explores how two major strands of Catholic writers--practicing and cultural--intertwine and sustain each other. Ripatrazone explores the writings of devout American Catholic writers in the years before the Second Vatican Council through the work of Flannery O'Connor, J. F. Powers, and Walker Percy; those who were raised Catholic but drifted from the church, such as the Catholic-educated Don DeLillo and Cormac McCarthy, the convert Toni Morrison, the Mass-going Thomas Pynchon, and the ritual-driven Louise Erdrich; and a new crop of faithful American Catholic writers, including Ron Hansen, Phil Klay, and Alice McDermott, who write Catholic stories for our contemporary world. These critically acclaimed and award-winning voices illustrate that Catholic storytelling is innately powerful and appealing to both secular and religious audiences. Longing for an Absent God demonstrates the profound differences in the storytelling styles and results of these two groups of major writers--but ultimately shows how, taken together, they offer a rich and unique American literary tradition that spans the full spectrum of doubt and faith.

The author's theological inquiry is intended to raise questions of interpretation within the camp of openness theology and to direct a discussion on the implications of this movement for the charismatic/Pentecostal community. Open theism or openness theology affirms that the universe is open, the future is not settled, God is essentially relational love, and the risks of love and the threats against it are real. The author digs deep into this area of doctrine in order to question how far openness theology is willing to go. Is it only the future that is open to God, or are there perhaps unknown aspects to the past and present as well? What does God know about sin, and when does he know it? Is it possible for God to be totally absent from a person's life or even from an entire nation? If God can be absent, can he also be exceptionally present in the lives of believers? What would the divine presence and the charismata (spiritual ministries) look like in an open universe?

Uses recent thought in continental philosophy and postmodern theology to interpret hidden and contradictory 'god-ideas' in texts of modernism such as Henry James's The Golden Bowl , Marcel Proust's In Search of Lost Time , James Joyce's Portrait of the Artist As a Young Man , and Arnold Schoenberg's opera Moses und Aron .

Tragedy is a common experience that causes many believers to feel betrayed by God. Job was declared righteous by God, yet suffered a series of horrible tragedies. Most people are ill prepared to deal with tragedy, resulting in bitterness that hinders their faith and growth. Like Job, they cannot understand how a benevolent God can allow evil things to happen to good people. Job's friends come to comfort him in his distress, but instead, attack him viciously because their creed declares that he must have blasphemed and sinned to deserve this punishment. Job held the same beliefs, but denies any wrongdoing, and ultimately sues God for a reason for his suffering. God then asks a series of questions that for Job are unanswerable. But modern science knows the answers to God's questions. This gives rise to a surprising eschatological interpretation. This book develops a solution to the age-old problem of evil.

In the biblical canon, two books lack any explicit reference to the name of God: Song of Songs and Esther. What is the nature of God as revealed in texts that don't use his name? Exploring the often overlooked theological connections between these two Old Testament books, Chloe T. Sun takes on the challenges of God's absence and explores how we think of God when he is perceived to be silent.

The story of an ecstatic spiritual moment—and the search to experience it again When she was twenty-seven years old, writer Doris Grumbach had an epiphany. It was as if God were right there beside her, and she had a “feeling of peace so intense that it seemed to expand into ineffable joy.” After this fleeting moment, Grumbach became determined to recapture what she had felt. The Presence of Absence is the story of her fifty-year search. Grumbach is an open-minded and skilled seeker, and she writes candidly of the people she has met along the way. She details how she lost her path after decades of going to her Protestant church and writes of her turn to personal spirituality. In her quest to find God, she encounters a multitude of philosophies and gives all of them their due. She reads the works of Thomas Merton and Simone Weil, seeks the advice of her seminary-attending daughter, and studies the Psalms. Despite the setbacks of disease, injury, and ego, Grumbach perseveres in her pursuit of beauty and proof in the absence.

Following Rabbi Jesus is a surprising exposure of who the Jesus we find in the Gospels really is, what he teaches those who dare to follow him, and how he models what it means to live God's radical-kingdom way. The reader of the book will discover in this exploration a very different Jesus from the celebrity or hero of much popular church culture, the tame, ineffective Jesus of compromised Christianity, and the inaccessible, conceptual Christ of much academic theology. The reader who takes the chance of honestly engaging the Jesus we meet in the Gospel stories may find an engaging and liberating contrast to the life he is now living. He may even want to make a turn or two, and start over.

The number of Catholic communities with no priest available to celebrate Sunday Eucharist has increased steadily over 60 years. For many, other forms of Sunday celebration are the statistical norm. This dramatic development coincides with Vatican II's insistence on liturgical catechesis: for the baptised the main source of their Christian spirit comes from active participation in the liturgy, especially the Sunday Eucharist. Celebrating the liturgy in all its symbolic fullness leads to inner participation in the mystery. A more profound appropriation of this living relationship with Christ comes about through well-celebrated rites and reflection on personal experience of the rites. Yet, liturgical catechesis is largely ignored or dismissed because it is not understood. Liturgical celebrations frequently lack the vitality capable of leading people into the depth of the sacred mysteries they celebrate. Sunday celebrations in the absence of a priest are no exception. This book presents a systematic treatment of the modern church's teaching on liturgical catechesis. It proposes ten general principles of liturgical catechesis. These principles are used to explore and criticize the "Directory for Sunday Celebrations in the Absence of a Priest" (1988), as well as the rituals prepared from the "Directory" by the USA, and Canada. Even when there can be no Sunday Mass in parishes, hospitals and nursing homes, navy ships and jails, liturgical prayer is to be a privileged place of evangelisation, catechesis, spirituality and discipleship in Christ.

What transpires when Classical Pentecostals pray for God to intervene within their suffering, but God does not? Traditionally, Classical Pentecostals center on encountering God as demonstrated through the relating of testimonies of their experiences with God. In seeking to contribute to a theology of suffering for Pentecostals, Pam Engelbert lifts up the stories of eight Classical Pentecostals to discover how they experienced God and others amidst their extended suffering even when God did not intervene as they had prayed. By valuing each story, this qualitative practical theology work embraces a Pentecostal hermeneutic of experience combined with Scripture, namely the Gospel of John. As a Pentecostal practical theological project it offers a praxis (theology of action) of suffering and healing during times when we experience the apparent absence of God. It invites the reader to enter into the space of the other’s suffering by way of empathy, and thereby participate in God’s act of ministry to humanity through God’s expression of empathy in the very person of Jesus.

This life-work crystallizes and clarifies the major developments in Catholic thought and practice before and after Vatican II. Each chapter focuses on an essential theme -- theology, spirituality, scripture, social justice, ecumenism, priesthood, apostolate of the laity, women in the church, medicine and ethics, crisis in the church -- and illuminates them through stories, experiences, and insights. Anyone interested in understanding the watershed history of Catholicism in the 20th century will value Walter Burghardt as a reliable guide and fascinating companion.