Selected works by the muckraking journalist on subjects like San Francisco politics, the murder of Harvey Milk, and the Jonestown tragedy. From his galvanizing exposés in Ramparts magazine to his hand in inventing gonzo, Warren Hinckle upended twentieth-century investigative reporting and gave it new provocation and zest. In the first career-spanning collection of writings by this key figure of American journalism, Ransoming Pagan Babies contains an astonishing thematic sweep: Joseph Mitchell–esque portraits of old San Francisco and its characters; insightful reporting on conflicts in Selma, Northern Ireland, and Vietnam; forays into local politics; and piercing depictions of a Bay Area riven by inequality and assassination. Reading Hinckle drops the reader into the heart of history—and, just as importantly, it’s fun. Hinckle wrote about his subjects with bluster, tenacity, heart, and a desire for adventure and justice. This book is the first to capture his swashbuckling energy and expansive talent in a single volume. “A much-needed, welcome gathering of work by the radical journalist and crusading author. . . . A pleasure for anyone who values lively prose.” —Kirkus Reviews, starred review
From his galvanizing exposés in Ramparts magazine to his hand in inventing gonzo, Warren Hinckle upended twentieth-century investigative reporting and gave it new provocation and zest. In the first career-spanning collection of writings by this key figure of American journalism, Ransoming Pagan Babies ranges an astonishing thematic sweep: Joseph Mitchell-esque portraits of old San Francisco and its characters; insightful reporting on conflicts in Selma, Northern Ireland, and Vietnam; forays into local politics; and piercing depictions of a Bay Area riven by inequality and assassination. Reading Hinckle drops the reader into the heart of history--and, just as importantly, it's fun. Hinckle wrote about his subjects with bluster, tenacity, heart, and a desire for adventure and justice. This book is the first to capture his swashbuckling energy and expansive talent in a single volume.
He was the only son of an Irish Catholic mother and a Protestant Navy man. His mother frequently prayed for him to become a priest. But his father warned him, Son, never get a job where you have to wear a dress to work.
In 1943 the bell attached to a rope on both floors of a plain box-like convent in Houston, Texas, rang at 5 a.m. The nine Sisters of Divine Providence stationed at the grade school arose, reciting aloud the traditional prayer that began “Live, Jesus, in my heart! My God, I give you my heart. Mercifully deign to receive it and grant that no creature shall possess it but Thou alone.” Continuing to pray aloud for five more minutes, the Sisters who shared small bedrooms began to dress. All had developed in their novitiate a rhythm for this process, which launched each day in a uniform way. Over 20 items of dress had to be donned in a certain order. Before Morning Prayer at 5:25 in the small chapel on the first floor, the Sisters also stripped their single beds, flipped the thin mattresses, and replaced the bed linens, trying not to invade a companion’s limited space. Usually it was still dark outside when they started to recite morning prayers unique to the Congregation. This was followed by chanting in Latin on one tone Matins, Lauds, Prime, Tierce, Sext, and None from the Little Office of the Blessed Virgin Mary. Then the superior read aloud some points for reflection, and the Sisters meditated in silence for half an hour. This was the first time of the day they had some relatively unstructured time, and they sometimes experienced “distractions.” Perhaps they planned how to teach something better or recalled problematic students. At 6:30 one of the parish priests offered Mass, which was followed by breakfast. The Sisters ate in silence while one of them read passages from the Imitation of Christ. By 8 a.m. they were leading their pupils across the playground to the children’s daily Mass in the parish church. In sharp contrast, in 1990 Sister Mary Walter Gutowski, CDP, one of two Sisters living in a small apartment, was the administrator of Our Lady of Guadalupe clinic for low income Latinos and African Americans in Rosenberg, Texas. Sister Walter, who was credited with having delivered more than 3,000 babies under difficult rural circumstances, once remarked, “When someone knocks at my door in the middle of the night, I get dressed in two minutes flat because I never know what will be waiting for me outside.”1 What explains this dramatic change of style and ritual in the routines of Catholic Sisters living in mission houses? How did the Sisters move from cloisters to apartments? How did the rigid routines of the nine Sisters of 1943 transmute into the singular and unstructured life of Sister Mary Walter? What are the connections between the bell that rang at five in the morning and the one that sounded at any hour? This history examines the period of 1943 to 2000, an era during which the Sisters of Divine Providence redefined their perspective and practices within the context of a changing American Catholic church. It demonstrates that the Sisters were well situated to embrace the shifting demands of religious mission because their very heritage was grounded in ongoing transformations. Those transformations were played out on a highly charged stage of oppression concerning multi-racial relationships, one that further prepared the Sisters for the intense dynamics of modern church life. When the Sisters celebrated in 1966 the centennial of their arrival in Texas, they were staffing their own college, high schools, and numerous grammar schools in several states as well as hospitals, clinics, and neighborhood centers. They had incorporated a group of women from Mexico and encouraged the independence of a new Providence congregation in the U.S. Responding to Vatican encouragement, after the second Vatican Council they began experiments to update structures and customs so as minister more effectively. The most visible were in the areas of community living and governance and were accompanied by greater collegiality, subsidiarity, variety in prayer
We all have moments of grace in our lives, glimpses of God’s presence and God’s mystery. The Word made flesh, God-with-us, inspires these moments and sometimes lets us see and feel that transformation in grace. In 100 Days Closer to Christ, Father William C. Graham invites us to consider these moments and experience the transforming presence of God in our lives. These compelling essays invite you to immersion in joyful hope: dreams, disciplines, and promises; fond embraces and quiet satisfaction; plans and prospects; awe and wonder. The chapters consider moments of grace through encounters that resemble lectio divina, inviting reflections flowing from God’s word or the church’s life of prayer, giving flashes of insight and meaning on a pilgrim’s way. The essays in 100 Days Closer to Christ are meant to inspire thoughtful prayer. Whether they are seasonal or attitudinal, each seeks to stand before Mystery in awe, wonder, praise, and thanksgiving.
“An engaging, lucid, and informative introduction to the teachings and traditions of Catholicism” (Wall Street Journal), from one of America’s most prominent Catholic intellectuals. In this remarkable exploration of the Catholic world, prominent Catholic author and papal biographer George Weigel offers a luminous collection of letters to young Catholics, not-so-young Catholics, and any curious souls who wonder what it means to be Catholic today. Weigel takes readers on an epistolary tour of Catholic landmarks—from Chartres Cathedral to St. Mary's Church in Greenville, South Carolina; from the Holy Sepulcher in Jerusalem to G.K. Chesterton's favorite pub in Oxford; and from the grave of a modern martyr in Warsaw to the Sistine Chapel. This revised and expanded edition includes five new chapters that examine topics at the heart of the modern faith—ranging from the mystery of evil to the puzzle of secularization—and feature sacred sites from Lithuania to Mexico. Weaving together insights from history, literature, theology, and music, Weigel illuminates the beliefs that give Catholicism its distinctive texture and explores the theological importance of grace, prayer, vocation, sin and forgiveness, suffering, and—most importantly—love. To a world that sometimes seems closed and claustrophobic, he suggests, Christian humanism offers a world with windows and doors—and a skylight.
For some four hundred years, Hindus and Christians have been engaged in a public controversy about conversion and missionary proselytization, especially in India and the Hindu diaspora. Hindu Mission, Christian Mission reframes this controversy by shifting attention from "conversion" to a wider, interreligious study of "mission" as a category of thought and practice. Comparative theologian Reid B. Locklin traces the emergence of the nondualist Hindu teaching of Advaita Vedānta as a missionary tradition, from the eighth century to the present day, and draws this tradition into dialogue with contemporary proposals in Christian missiology. As a descriptive study of the Chinmaya Mission, the Ramakrishna Mission, and other leading Advaita mission movements, Hindu Mission, Christian Mission contributes to a growing body of scholarship on transnational Hinduism. As a speculative work of Christian comparative theology, it develops key themes from this engagement for a new, interreligious theology of mission and conversion for the twenty-first century and beyond.
