¹ Tillich, Paul, Political Expectation, ed. Adams, James (New York: Harper & Row, 1971), 171.Google Scholar Similar questions have been raised in relation to political theologies by Tracy, David, Blessed Rage for Order (Minneapolis: Winston/Seabury Press, 1975), 245–49;Google Scholar and Chopp, Rebecca, The Praxis of Suffering (Maryknoll, NY: Orbis, 1986), 79–80.Google Scholar

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³ Some theologians influenced by Marx have tried to overcome this lacuna by developing an understanding of the dynamics of social change. See, e.g., Imboden, Roberta, From the Cross to the Kingdom: Sartrean Dialectics and Liberation Theology (San Fransisco: Harper & Row, 1987).Google ScholarMoltmann, Jürgen suggests a theory of social change in Religion, Revolution and the Future (New York: Scribner's, 1969), 35–41Google Scholar, as does Gutiérrez, Gustavo in A Theology of Liberation (Maryknoll, NY: Orbis, 1973), 232–38.Google Scholar

⁴ Weber, Max, The Protestant Ethic and the Spirit of Capitalism (New York: Scribner's, 1958).Google Scholar

⁵ Baum, Gregory, Religion and Alienation: A Theological Reading of Sociology (New York: Paulist, 1975), 174.Google Scholar

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⁷ Ibid., 295-96.

⁸ Bendix, Reinhard, Max Weber: An Intellectual Portrait (Garden City, NY: Double-day, 1960), 327.Google Scholar

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¹⁰ Eisenstadt, S. N., ed., Max Weber: On Charisma and Institution Building (Chicago: University of Chicago Press, 1968), 39.Google Scholar

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¹² Baum, , Religion and Alienation, 170.Google Scholar

¹³ Ibid.

¹⁴ Ibid.

¹⁵ Habermas, Jürgen, Knowledge and Human Interests (Boston: Beacon, 1971), 312, 195–98.Google Scholar There is always an element of inordinate self-interest in any expression of these. But people's human interests often also express transcendent values such as justice and respect for others. As we will argue below, precisely this mixing of inordinate self-interest and transcendent values in any expression of people's human interests requires that a social movement subject itself to critique in terms of a transcendent norm of justice such as the preferential option for the poor.

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²⁰ Ibid., 132.

²¹ “It is through the exercise of charism that the imagination of the future comes to play this governing role in people's lives” (ibid., 172).

²² Ibid., 171.

²³ Ibid., 169.

²⁴ Ibid., 173.

²⁵ Baum has provided here the kind of critical social theory that David Tracy claimed was lacking in political theologies like those of Jürgen Moltmann or Johann Baptist Metz (Tracy, , Blessed Rage, 246–47).Google Scholar

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²⁸ Russell, Letty, Human Liberation in a Feminist Perspective: A Theology (Philadelphia: Westminster, 1974), 62–63;Google Scholar see, though, p. 68.

²⁹ Lee, Sang Hyun, “Pilgrimage and Home in the Wilderness of Marginality: Symbols and Context in Asian American Theology,” Princeton Seminary Bulletin 16/1 (new series 1995): 57–58.Google Scholar

³⁰ Baum, Gregory, New Horizon: Theological Essays (New York: Paulist, 1972), 63–64.Google Scholar For Baum's indebtedness to Blondel and Rahner on this point see Baum, Gregory, Man Becoming (New York: Herder and Herder, 1970), 19–20, 182–84.Google Scholar

³¹ Moltmann, Jürgen, The Spirit of Life: A Universal Affirmation (Minneapolis: Fortress, 1992);Google Scholar and Pannenberg, Wolfhart, Anthropology in Theological Perspective (Philadelphia: Westminster, 1985), 529.Google Scholar

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³³ “We have not moved beyond modernity but are living precisely through a phase of its radicalisation” (Giddens, Anthony, The Consequences of Modernity [Stanford: Stanford University Press, 1990], 51).Google Scholar

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³⁶ Baum, Gregory, “Churches and Sociological Research,” Toronto Journal of Theology 4/2 (1988): 213.CrossRefGoogle Scholar

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³⁸ Tillich, Paul, The Socialist Decision (New York: University Press of America, 1977), 66–93;Google Scholar and Block, Ernst, Heritage of Our Times (Cambridge: Polity, 1991), 105–08.Google Scholar

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⁴⁰ Baum, Gregory, Catholics and Canadian Socialism (Toronto: James Lorimer, 1980), 165;Google Scholar and Baum, Gregory, “Beginnings of a Canadian Catholic Social Theory” in Brooks, Stephen, ed., Political Thought in Canada (Toronto: Irwin, 1984), 63.Google Scholar

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⁴⁴ Gramsci, Antonio, Selections from the Prison Notebooks (London: Lawrence and Wishart, 1971), 205, 270.Google Scholar

⁴⁵ Baum, , Theology and Society, 29.Google Scholar

⁴⁶ Baum, Gregory, Essays in Critical Theology (Kansas City, MO: Sheed and Ward, 1994), 44.Google Scholar Baum gives his most extended discussion of the preferential option for the poor in Baum, Gregory, “Afterword” in Leddy, Mary Jo and Hinsdale, Mary Ann, eds., Faith that Transforms: Essays in Honour of Gregory Baum (New York: Paulist, 1987), 141–46.Google Scholar

⁴⁷ Harrison, Beverly Wildung, Making the Connections: Essays in Feminist Social Ethics, ed. Robb, Carol (Boston: Beacon, 1985), 66–67.Google Scholar Baum credits Troeltsch with helping him move beyond Weber on this point (Baum, Gregory, The Social Imperative [New York: Paulist, 1979], 219–28).Google Scholar

⁴⁸ Baum, , “Beginnings of a Canadian Catholic Social Theory,” 60.Google Scholar

⁴⁹ Baum, Gregory, “The Catholic Left in Quebec” in Leys, Colin and Mendell, Marguerite, eds., Culture and Social Change (Montreal: Black Rose, 1992), 152.Google Scholar

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⁵⁴ Baum, Gregory, The Priority of Labor (New York: Paulist, 1982), 70.Google Scholar

⁵⁵ Luhmann, Niklas, Ecological Communication (Chicago: University of Chicago Press/Polity, 1989), 126, 135.Google Scholar See also Welker, Michael, God the Spirit (Minneapolis: Fortress, 1994), 29–37.Google Scholar

⁵⁶ Baum, , Essays in Critical Theology, 28.Google Scholar Baum lists the “crisis of Marxism, the collapse of Eastern European communism, the abandonment of Keynesian welfarism, the hegemony of economic liberalism, the globalization of the economy and the decline of radicalism in the Third World” as contributing to this (ibid., see also 28-33).

⁵⁷ Baum, Gregory, Karl Polanyi on Ethics and Economics (Montreal: McGill-Queen's University Press, 1996), 57–62.Google Scholar Luhmann's position seems to echo Weber's cultural pessimism, that the growth of bureaucracy has led to modern society becoming an “iron cage,” preventing any innovation and by extension, any concerted response to a new social crisis. But subsequent studies and even Weber himself admitted that the rationalization of society never finally extinguishes questions concerning the goals that should be sought. Consequently an openness remains for charismatic leadership (see Baum, , Religion and Alienation, 174–75Google Scholar).

⁵⁸ Baum, , Religion and Alienation, 186–87.Google Scholar

⁵⁹ Shils, Edward, The Constitution of Society (Chicago: University of Chicago Press, 1972), 71–78;Google Scholar and Giddens, Anthony, Beyond Left and Right: The Future of Radical Politics (Stanford: Stanford University Press, 1994), 20–21.Google Scholar

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⁶² Bloch, , Heritage of Our Times, 98–103.Google Scholar Paul Tillich also saw underlying human interests in identity and community expressed in older traditions and ways of life which revived with increased strength in modern society as soon as capitalism became materially disadvantageous (Tillich, , Socialist Decision, 25Google Scholar).

⁶³ Gutiérrez, Gustavo, The Power of the Poor in History (Maryknoll, NY: Orbis, 1983), 81.Google Scholar

⁶⁴ Taylor, Charles, The Malaise of Modernity (Concord, ON: Anansi, 1991), 71–80.Google Scholar

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⁶⁷ Baum, , Religion and Alienation, 285–88.Google Scholar

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⁶⁹ Taylor, Charles, Sources of the Self: The Making of the Modern Identity (Cambridge: Harvard University, 1989), 29.Google Scholar See also Motlmann, , Religion, Revolution and the Future, 34–35.Google Scholar

⁷⁰ See Moltmann, Jürgen, The Church in the Power of the Spirit (New York: Harper & Row, 1977), 53.Google Scholar For Edwards, see Lee, Sang Hyun, The Philosophical Theology of Jonathan Edwards (Princeton: Princeton University Press, 1988).Google Scholar