Abstract
Inspired by Vatican II’s use of ressourcement to inform its vision of aggiornamento, The Surprise of Reconciliation in the Catholic Tradition retrieves insights from historical cases of social reconciliation and peacebuilding to address current sociopolitical violence. The editors divide the book into early, medieval, and modern/contemporary case studies, but general themes cut across these chronological sections. Love underpins reconciliation, integrating the vertical and horizontal axes of reconciliation (Thomas Stegman’s analysis of Paul), marking community (Scott Moringiello’s study of Cyprian of Carthage), and restoring victims to the fellowship of the living (John Kiess on anointing in the context Northern Ireland’s “Troubles”). True reconciliation requires authentic self-awareness (Zachary Smith on silence in monastic thought), recognition of our shared humanity (Julia Fleming on restitution and respect for the dignity of all), and attunement to the dangerous memories of suffering (Kristin Haas’s retrieval of St. Bernardino of Siena; Emmanuel Katongole’s appeal to Maggy Barankitse). Reconciliation can help redress the environmental crisis (John O’Keefe’s recovery of Irenaeus’s reconciliation with material creation), empower local communities (Stephen Judd’s chapter on the praxis of solidarity), and reconfigure the relationship between justice, forgiveness, and mercy (William O’Neill’s critique of the retributive squint; Daniel Philpott’s ethic of political reconciliation).
Each chapter is theologically nuanced, intellectually honest, and grounded in the lived practices of global religious communities. Chapters engage Catholic thought in relation to ecumenical dialogue (Ashley Hall’s hopeful call to common conversation between Lutherans and Catholics), interreligious dialogue (Laurie Johnston’s exploration of medieval theological encounters with Islam), or alternative trajectories within Catholicism (J. J. Carney’s appeal to the medieval Peace of God movement). Such efforts, as Robert Schreiter observes in the concluding chapter, contribute to a spirituality of social reconciliation that can complement existing political and legal frameworks. Further dialogue between chapters would have strengthened the volume. Reflection questions at the end of each chapter will guide students through this important contribution to theological ethics and Catholic theological history.