Western European Liberation Theology 1934 -1955

在这段研究假期间，我写了一封[100]。西欧解放神学专著手稿，1924-1959。完成的最终稿已于2007年8月24日送往牛津大学出版社。我的手稿是一篇关于天主教会动荡的跨国研究，它使西欧的天主教社区两极分化，并在新神学的发展中找到了具体的表达，并在官方天主教行动的范围内和之外发展了一系列创新的使徒社会运动。我的研究的地理焦点是法国、意大利和比利时，尽管也提到了在其他欧洲大区运作的平行进程。尽管天主教神学、政治行动和社会运动激进主义内部新倾向的起源和演变过程中最重要的发展发生在1934年至1954年的中间二十年，但我的手稿的年表涵盖了更长的时期。时间上的起点是20世纪20年代初到20世纪20年代中期的“专门的天主教行动”。在20世纪20年代之前的一段时间里，天主教会开始发起一场新的使徒运动--天主教行动1，旨在为日益世俗化的社会环境重新夺回天主教信仰。1924年比利时基督教青年工作者的诞生，最初被认为是跨阶级的努力，以传播现代世界的福音，开启了一个新的时期，在这个时期，新的天主教行动团体被建立起来，这些组织面向特定的社会环境，并且往往将最大程度的自治权留在相关成员手中。这就是后来被称为“专门的天主教行动”所释放的动力，事实证明，它是各种随后的社会运动和神学潮流背后的潜在推动力，也是我这本专著所关注的中心。集中创新的时期随着梵蒂冈在1954/55年强制关闭工人牧师体验而结束。然而，我的手稿也涵盖了直到1959年的随后几年，将西欧天主教内部以改革为导向的潮流的历史更新为1梵蒂冈二世前夕。我的结论强调了上述潮流对随后几十年和世界各地天主教会整体演变的中心地位。梵蒂冈二世的创新建立在被审查的一群个人思想家和社会运动所开创的许多变革的基础上，并将其编纂为法典，事实上，我的专著中讨论的几乎所有关键人物在梵蒂冈二世的过程中都发挥了重要作用。同时，我认为，在梵蒂冈二世精神的鼓励和启发下，随后解放神学的发展，首先在拉丁美洲，然后在“第三世界”的其他角落，同样必须与早期天主教徒取向的转变保持一致，这是由我的学生的中心倾向发展起来的。简而言之，西欧天主教改革运动和神学在20世纪天主教中发挥了极其重要的先锋作用。尽管到了20世纪50年代中期，在教会内部保守势力的猛烈攻击下，他们的开创性创新为西欧和世界天主教为梵蒂冈二世很快提出的创新做好了准备。由于预见到第三世界天主教随后实验的许多主题，这些个人和运动可以恰当地归入西欧解放神学的标签下。

In the course of this period of research leave, I have written a [1 00. ODD-word] manuscript for a single-author monograph on Western European Liberation Theology, 1924-1959. The completed final draft has been sent off to Oxford University Press on 24 August 2007.My manuscript is a transnational study of ferment in the Catholic Church, which polarised the Catholic community in western Europe and found concrete expression in the development of a new theology, complete with a set of innovative apostolic social movements developing within and beyond the confines of official Catholic Action. The geographic focal points of my study are France, Italy and Belgium, although references to parallel processes operating in other European theatres are alluded to as well.Although the most important developments in the process of the genesis and evolution of new tendencies within Catholic theology, political action and social movement activism occurred in the central two decades between 1934 and 1954, the chronology of my manuscript encompasses a larger period. The chronological point of departure is the birth of 'specialised Catholic Action' in the early-to-mid-1920s. The Catholic Church hierarchy had for some time prior to the 1920s begun to sponsor a new apostolic movement 1 Catholic Action 1 aiming to recapture for the Catholic faith increasingly secularised social milieus. Originally conceived of as cross-class efforts to evangelise the modern world, the birth of the Belgian Young Christian Workers in 1924 inaugurated a new period in which new Catholic Action groups were founded, organisations which were geared towards specific social milieus and which often left a maximum degree ofautonomy in the hands of associated members. It was the dynamic unleashed by what became known as 'specialised Catholic Action' which turned out to be the underlying motor force behind the various subsequent social movements and theological currents at the centre of my monograph's concerns. The period of concentrated innovations came to a close with the Vatican-enforced shutdown of the worker priest experience in 1954/55. Yet my manuscript covers the succeeding years up to 1959 as well, updating the history of reform-oriented currents within western European Catholicism to 1 quite literally 1 the eve of Vatican II.My conclusion highlights the centrality of the aforementioned currents for the overall evolution of the Catholic Church in subsequent decades and around the world. The innovations of Vatican II built on and codified many of the changes pioneered by the cohort of individual thinkers and social movements under review, and indeed virtually all key persons discussed in my monograph played important roles in the course of Vatican II. At the same time, I argue that the development of subsequent Liberation Theology, first in Latin America and then in other corners of the 'Third World,' encouraged and inspired by the spirit of Vatican II, must likewise be seen in a line of continuity with earlier shifts in orientation for Catholics, developed by the tendencies at the centre of my study.In short, western European Catholic reform movements and theologies played an all-important pioneering role within twentieth century Catholicism. Though by the mid-1950s under heavy attack from conservative forces within the Church, their trailblazing innovations prepared western European and world Catholicism for the innovations soon propounded by Vatican II. Anticipating many of the themes of subsequent experiments in Third World Catholicism, the individuals and movements can be aptly subsumed under the label of Western European Liberation Theology.