¹ Augustine, , “The Usefulness of Fasting,” in Saint Augustine: Treatises on Various Subjects, trans. Muldowney, Mary Sarah, ed. Deferrari, Roy J. (New York: Fathers of the Church, 1952), 404 (chap. 1).Google Scholar

² Course Syllabus, Spring Semester 2002.

³ Tracy, David, The Analogical Imagination: Christian Theology and the Culture of Pluralism (New York: Crossroad, 1981).Google Scholar

⁴ Valantasis, Richard, “Constructions of Power in Asceticism,” Journal of the American Academy of Religion 63/4 (Winter 1995): 797.Google Scholar

⁵ Ibid., 797–98.

⁶ Ibid., 799.

⁷ Ibid., 795.

⁸ Miles, Margaret R., Fullness of Life: Historical Foundations for a New Asceticism (Philadelphia: Westminster, 1981), 162.Google Scholar

⁹ Rahner, Karl, The Practice of Faith: A Handbook of Contemporary Spirituality (New York: Crossroad, 1984), 242.Google Scholar Note the similar expression in The New Dictionary of Catholic Spirituality: “Asceticism is a disciplined regime that Christians freely take on in order to fulfill their task…. In daily existence it is the willingness to make whatever efforts are necessary to fulfill God's will, no matter what the cost, so that at the end of life the Christian may join St. Paul [sic] in saying, ‘I have competed well, I have finished the race, I have kept the faith’ (2 Tim 4:7)” (Russell, Kenneth C., “Asceticism,” in The New Dictionary of Catholic Spirituality, ed. Downey, Michael (Collegeville, MN: Liturgical Press, 1993), 65.Google Scholar

¹⁰ Rahner, 242.

¹¹ Saldarini, Anthony J., “Asceticism and the Gospel of Matthew,” in Vaage, Leif E. and Wimbush, Vincent L., eds., Asceticism and the New Testament (New York: Routledge, 1999), 14.Google Scholar

¹² Ibid., 15.

¹³ Palmer, Parker J., To Know as We Are Known: Education as a Spiritual Journey (San Francisco: HarperSanFrancisco, 1993), 68.Google Scholar Emphasis in original. See 47–105 for an extended development of the definition.

¹⁴ Ibid., 50.

¹⁵ Mezirow, Jack, “Learning to Think Like an Adult,” in Learning as Transformation: Critical Perspectives on a Theory in Progress, ed. Mezirow, Jack (San Francisco: Jossey-Bass, 2000), 7–8.Google Scholar

¹⁶ Daloz, Laurent A. et al. , Common Fire: Lives of Commitment in a Complex World (Boston: Beacon, 1996), 223.Google Scholar

¹⁷ See Miles' discussion of “lifefulness,” 33.

¹⁸ Cahill, Lisa Sowie, Love Your Enemies: Discipleship, Pacifism, and Just War Theory (Minneapolis: Fortress, 1994).Google Scholar

¹⁹ Ibid., ix.

²⁰ Cahill develops the metaphors of nearness, distance and space as part of her eschatological focus: “The issue is essentially that of eschatology: What impact does the nearness of God's reign as proclaimed by Jesus (Mark 1:15) have on our lives now? And, in the matter of ethics, how does the way we behave toward others, both inside and outside our religious community, manifest that proclamation?” (ibid., 16).

²¹ For example, Cahill finds tenuous the U.S. bishops' characterization of just-war theory and pacifism as complementary in their pastoral letter, The Challenge of Peace: “Gospel-based nonviolence and the notion that nations have a right to self-defense seem to have very different, if not opposite, implications for practical moral and political behavior” (ibid., 4). See United States Catholic Conference, The Challenge of Peace: God's Promise and Our Response (Washington, DC: United States Catholic Conference, 1983), nos. 120–21.Google Scholar

²² One example of language that might promote uncritical patriotism is the characterization of the American armed struggle against Al Qaeda and the Taliban has been characterized as the war between “freedom and fear,” to use the central phrase of George W. Bush's pivotal speech before Congress on September 21, 2001 (“President Bush's Address on Terrorism Before a Joint Meeting of Congress,” The New York Times [21 September 2001, accessed 10 October 2001]; available from http://www.nytimes.com).

²³ Class handout for 22 and 24 January 2002.

²⁴ Cahill, 71.

²⁵ See ibid., 179–230, in which Cahill analyzes leading Catholic and Protestant perspectives on just-war theory and pacifism in the twentieth century.

²⁶ Kelsay, John, Islam and War: A Study in Comparative Ethics (Louisville, KY: Westminster/John Knox, 1993).Google Scholar

²⁷ For example, Kelsay presents the widely accepted viewpoint of Roland Bainton that Western just-war theory developed, in the wake of these experiences, as “a kind of antidote” to religion's tendency to precipitate war. Secularizing jus ad bellum discussion, according to this thinking, allows for more humane conduct of war (43–44). However, in Kelsay's analysis, Islam's development can be viewed as a sustained and countervailing reflection on the corrective role that religion, as integral to the identity of the state, can play precisely in limiting violence (e.g., 48).

²⁸ Class handout for 26 March 2002.

²⁹ Tracy, 132.

³⁰ Ibid., 163.

³¹ Garrett, Susan R., “Beloved Physician of the Soul: Luke as Advocate for Ascetic Practice,” in Vaage, and Wimbush, , 72–73.Google Scholar

³² Miles, 163.

³³ Augustine, 405 (chap. 2).

³⁴ Dreyer, Elizabeth A., Earth Crammed with Heaven: A Spirituality of Everyday Life (New York: Paulist, 1994), 144.Google Scholar

³⁵ Sölle, Dorothee, “To Be Amazed, To Let Go, To Resist: Outline for a Mystical Journey Today,” in Mysticism and Social Transformation, ed. Ruffing, Janet K. (Syracuse, NY: Syracuse University Press, 2001), 47Google Scholar, in which she draws on Henry Suso's advocacy of “dis-education.”

³⁶ Valantasis, 801–02.

³⁷ In Love Your Enemies, Cahill sees the “hard sayings” of the Sermon on the Mount as central to ethical attempts for Christians to come to terms with violence within their “eschatological horizon.” See esp. chaps. 1 and 2: “Pacifism or Just War Thinking?” 1–14, and “The Kingdom Come?” 15–38.

³⁸ Burbules, Nicholas C. and Rice, Suzanne, “Dialogue across Differences: Continuing the Conversation,” Harvard Educational Review 61 (November 1991): 397.CrossRefGoogle Scholar

³⁹ Ibid; emphasis added.

⁴⁰ Bruffee, Kenneth A., Collaborative Learning: Higher Education, Interdependence, and the Authority of Knowledge (Baltimore: Johns Hopkins University Press, 1999), 12.Google Scholar

⁴¹ Burbules and Rice, 404.

⁴² Boys, Mary C., “Engaged Pedagogy: Dialogue and Critical Reflection,” Teaching Theology and Religion 2 (October 1999): 133.CrossRefGoogle Scholar

⁴³ United States Conference of Catholic Bishops, “A Pastoral Message: Living with Faith and Hope After September 11” (11 November 2001), http://www.usccb.org/sdwp/sept11.htmGoogle Scholar (accessed 29 December 2003); and “A Catholic Community Responds to the War: Living with Faith and Hope,” http://www.networklobby.org/tragedy.htm (accessed 24 May 2002).

⁴⁴ Kelly, Michael, “Pacifist Claptrap,” The Washington Post, 26 September 2001, sec. A, p. 25.Google Scholar He draws on George Orwell's characterization of World War II pacifists as “objectively pro-Fascist” to develop a parallel claim for post-September pacifism in the United States: “The American pacifists, therefore, are on the side of future mass murders of Americans. They are objectively pro-terrorist…. You [addressing pacifists] are saying, in fact: I believe that it is better to allow more Americans–perhaps a great many more–to be murdered than to capture or kill the murderers. That is the pacifists' position, and it is evil.”

⁴⁵ Samples of Hussein's and bin Laden's exhortations were used in conjunction with analyses from Kelsay, esp. chap. 1, and Gerecht, Reuel Marc, “The Gospel According to Osama bin Laden,” Atlantic Monthly 289 (January 2002): 46–48.Google Scholar

⁴⁶ Tracy, 134.

⁴⁷ Daloz et al., 111.

⁴⁸ Garrett, 87; see, e.g., Lk 12:32–34.

⁴⁹ Ibid., 82. Emphasis in original.

⁵⁰ E.g., following a closely reasoned argument for the conditions of authentic public discourse, Kathryn Tanner states that there is no “obvious locus” for it in the United States, though it may function as an ideal “to shape and revise present institutional practices without violating constitutional mandates” (“Public Theology and the Character of Public Debate,” Annual of the Society of Christian Ethics [1996]: 100).

⁵¹ At the popular level, it has become distressingly clear that new technologies can subvert as well as encourage authentic conversation. See, for example, Friedman, Thomas L., “Global Village Idiocy,” Pittsburgh Post-Gazette, 13 May 2002, sec. A, p. 9Google Scholar, in which he laments the spread of “hateful lies” among ordinary Muslims throughout the world. For example, Indonesian Muslims with whom he spoke were convinced that 4,000 Jews were warned to stay away from the World Trade Center on September 11, 2001.

⁵² Miles, 162.

⁵³ Krier Mich, Marvin L., Catholic Social Teaching and Movements (Mystic, CT: Twenty-Third Publications, 2001).Google Scholar

⁵⁴ Paulson, Michael, “Antiwar Activists Protest at Cathedral, Boston Globe, 31 December 2001, sec. B, p. 2.Google Scholar The group was protesting Cardinal Bernard Law's support for the U.S. war in Afghanistan.