The Founding of the Roman Catholic Church in Melanesia and Micronesia, 1850 to 1875 is the result of Father Ralph Wiltgen's years of archival work in Rome and at the headquarters of religious orders who worked in Micronesia and Melanesia. It follows his first historical book on the subject, The Founding of the Roman Catholic Church in Oceania: 1825 to 1850, but narrows the focus. The first book dealt with the whole of Oceania and emphasized developments in Polynesia. This book concentrates on Melanesia and Micronesia from 1850 to 1875, the period immediately before the work of large numbers of Missionaries of the Sacred Heart, Marists, and Divine Word Missionaries assumed great momentum in the period between 1875 and 1914. Micronesia is a huge area of the world, made up of numerous culturally and politically distinct groups of atolls ranging over about 1,400 miles from the northwest to the southeast. Its peoples speak scores of mutually unintelligible though related languages on such island groups as the Marshalls, the Gilberts, Nauru, and Kiribati. Far more heavily populated is Melanesia, another huge area of the Pacific where as many as one thousand distinct languages are spoken in an arc of islands extending from just below the equator in a boomerang shape from today's Indonesian controlled Papua and independent Papua New Guinea on the island of New Guinea in the northwest all the way along the Solomon Island chain to 25° south latitude to the southeast. In this book, Wiltgen shows himself the undisputed master of the archives of the Propaganda Fide, the Vatican's chief mission agency and the religious orders that provided missionaries, all of which is supplemented by his attention to the lives of key people of the period. He shows the Propaganda now prodding missionary orders to take on the difficult work of evangelizing these areas and on other occasions struggling to keep up with and understand fast-moving events and the colorful characters--both ecclesiastical and among colonial administrators, rogue sea captains, and indigenous leaders. Wiltgen lets the contemporary records speak for themselves, though one can imagine his arched brow and mischievous grin as he selects exactly the right quote to describe now an act of missionary heroism and now an act of self-promotion. It is a masterful book, making available the early history of one of Catholicism's greatest missionary successes, helping the reader understand both the idealism of the vision and the way in which concrete events and people affected the outcome.

The Founding of the Roman Catholic Church in Oceania, 1825-1850 is the first detailed and documentary history of the seminal period of Roman Catholic missionary activity. Beginning with the founding of the Prefecture Apostolic of the Sandwich Islands in 1825 there was continued development in Australia, New Zealand, Melanesia, Micronesia, and Polynesia for the next quarter century. By 1850 this vast area of the South Seas could boast of one archdiocese, eight dioceses, and eight vicariates apostolic. This lively, dramatic narrative is told largely through the words of the participants drawn from diaries, documents, and letters found in the archives of the Vatican and several religious orders. The comprehensive tale ranges from the politics of the Vatican to sufferings on outpost islands. The focus of attention shifts from Rome to Paris, Valparaiso, Sydney, Honiara, Auckland, and many other places, in a study of men and institutions, faith and emotion, rivalries and confusions, murder and annexation, God and mammon. Originally published in 1979, this important historical study had been out of print and virtually unavailable for many years until this new edition was completed.

"This book argues that the development of Catholicism in Asia was closely connected with globalization. Since the 16th century Catholicisms has contributed significantly to global connectivity, while at the same time the Church 's global expansion has transformed the Church's own global consciousness. Casanova and Phan adopt a framework of three distinct phases of the development of Catholicism in Asia and Oceania - early modern (16th to 18th centuries), modern Western hegemony (1780s to the 1960s), and the contemporary, after Western hegemony. With this framework, contributors discuss the development of Catholicism in all major countries of the region, including China, Japan, Korea, the Philippines, Vietnam, India, and Australia. Except for the Philippines and Timor-Leste, Catholicism in Asia is and is likely to remain a minority religion for the foreseeable future. For that reason, however, it can serve as a unique prism through which to look at the processes of globalization in Asia, precisely because the historical processes through which Catholicism took roots in the entire region and became inculturated as an Asian religion are so intimately connected with the processes of globalization"--

After 1830 Catholicism in Britain and Ireland was practised and experienced within an increasingly secure Church that was able to build a national presence and public identity. With the passage of the Catholic Relief Act (Catholic Emancipation) in 1829 came civil rights for the United Kingdom's Catholics, which in turn gave Catholic organisations the opportunity to carve out a place in civil society within Britain and its empire. This Catholic revival saw both a strengthening of central authority structures in Rome, (creating a more unified transnational spiritual empire with the person of the Pope as its centre), and a reinvigoration at the local and popular level through intensified sacramental, devotional, and communal practices. After the 1840s, Catholics in Britain and Ireland not only had much in common as a consequence of the Church's global drive for renewal, but the development of a shared Catholic culture across the two islands was deepened by the large-scale migration from Ireland to many parts of Britain following the Great Famine of 1845. Yet at the same time as this push towards a degree of unity and uniformity occurred, there were forces which powerfully differentiated Catholicism on either side of the Irish Sea. Four very different religious configurations of religious majorities and minorities had evolved since the sixteenth-century Reformation in England, Ireland, Scotland, and Wales. Each had its own dynamic of faith and national identity and Catholicism had played a vital role in all of them, either as 'other' or, (in the case of Ireland), as the majority's 'self'. Identities of religion, nation, and empire, and the intersection between them, lie at the heart of this volume. They are unpacked in detail in thematic chapters which explore the shared Catholic identity that was built between 1830 and 1913 and the ways in which that identity was differentiated by social class, gender and, above all, nation. Taken together, these chapters show how Catholicism was integral to the history of the United Kingdom in this period.

Kevin Twain Lowery believes that two of John Wesley's most distinctive doctrines--his doctrines of assurance and Christian perfection--have not been sufficiently developed. Rather, these doctrines have either been distorted or neglected. Lowery suggests that since Wesleyan ethics is centered on these two doctrines, they need to be recast in a schema that emphasizes the cognitive aspects of religious knowledge and moral development. Salvaging Wesley's Agenda constructs such a new framework in three stages. First, Lowery explores Wesley's reliance upon Lockean empiricism. He contends that Wesleyan epistemology should remain more closely tied to empirical knowledge and should distance itself from mystical and intuitionist models like Wesley's own "spiritual sense" analogy. Second, examining the way that Wesley appropriates Jonathan Edwards's view of the religious affections, Lowery shows that Wesleyan ethics should not regard emotions as something to be passively experienced. Rather, emotions have cognitive content that allows them to be shaped. Third, Lowery completes the new framework by suggesting ways to revise and expand Wesley's own conceptual scheme. These suggestions allow more of Wesley's concerns to be incorporated into the new schema without sacrificing his core commitments. The final chapter sketches the doctrines of assurance and perfection in the new framework. Assurance is based on religious faith and on self-knowledge (both empirical and psychological), and perfection is understood in a more teleological context. The result is a version of Wesleyan ethics more faithful to Wesley's own thought and able to withstand the scrutiny of higher intellectual standards.

In response to the confluence of moral uncertainty with the increase of human power to alter nature, and through critical integration of the philosophical naturalism of Hans Jonas and the critical religious naturalism of James M. Gustafson, The Tangled Bank argues for an ecotheological ethics of responsible participation. By making the case that the moral pressures of our time call for a vision that is as deeply naturalistic as it is deeply theological, a critical perspective is advanced that is attuned to human embeddedness within nature as well as to human distinctiveness. In support of this, a moral anthropological method is deployed as a creative new way to integrate the comparative, critical, and constructive tasks of theological ethics. The insights of Hans Jonas and James M. Gustafson, interpreted comparatively for the first time, are critically drawn together to suggest new directions for scholarship and teaching in theology and religion and science studies.

The Founding of the Roman Catholic Church in Oceania, 1825-1850 is the first detailed and documentary history of the seminal period of Roman Catholic missionary activity. Beginning with the founding of the Prefecture Apostolic of the Sandwich Islands in 1825 there was continued development in Australia, New Zealand, Melanesia, Micronesia, and Polynesia for the next quarter century. By 1850 this vast area of the South Seas could boast of one archdiocese, eight dioceses, and eight vicariates apostolic. This lively, dramatic narrative is told largely through the words of the participants drawn from diaries, documents, and letters found in the archives of the Vatican and several religious orders. The comprehensive tale ranges from the politics of the Vatican to sufferings on outpost islands. The focus of attention shifts from Rome to Paris, Valparaiso, Sydney, Honiara, Auckland, and many other places, in a study of men and institutions, faith and emotion, rivalries and confusions, murder and annexation, God and mammon. Originally published in 1979, this important historical study had been out of print and virtually unavailable for many years until this new edition was completed.

"The last great work of the age of reason, the final instance when all human knowledge could be presented with a single point of view ... Unabashed optimism, and unabashed racism, pervades many entries in the 11th, and provide its defining characteristics ... Despite its occasional ugliness, the reputation of the 11th persists today because of the staggering depth of knowledge contained with its volumes. It is especially strong in its biographical entries. These delve deeply into the history of men and women prominent in their eras who have since been largely forgotten - except by the historians, scholars"-- The Guardian, https://www.theguardian.com/books/booksblog/2012/apr/10/encyclopedia-britannica-11th-edition.