Margaret Pfeil
Heyer's careful work opens up fresh avenues of conversation about the possibilities and limits of public theology by developing a vision of social witness rooted in the hope of common ground.
Kristin Heyer touches many bases—theology, philosophy, law, and advocacy groups—in developing her understanding of public theology and the social witness of U.S. Catholicism. Not all will agree with every aspect of her analysis and approach, but everyone must appreciate the helpful contribution she has made to this important discussion by bringing into the dialogue an analysis of the work of three Catholic advocacy groups.
John A. Coleman
I have taught and written on many of the issues Heyer covers but have never been able to put together, in such a concise and clear manner, the relevant theory, practice and ethical guidelines. The combination is quite impressive. I would use it in a course I taught on religion and politics and recommend it highly to students.
David O'Brien
With careful attention to particular and well-chosen scholarly voices and advocacy groups, the author succeeds in presenting a study that is, as claimed, critical, comparative and constructive.
Christine Firer Hinze
Kristin Heyer's first book provides a lucid, fair-minded analysis of a major fault line within contemporary U.S. Catholic social ethics and practice. Her well-researched treatment of major representatives of prophetic vs. public forms of U.S. social Catholicism both on the level of theory (e.g., Bryan Hehir and Michael Baxter) and practice (e.g., Pax Christi, NETWORK, and the U.S. Conference of Catholic Bishops) grounds a judicious and persuasive case for critical collaboration between these different approaches. Anyone interested in grasping the terrain of U.S. Catholic social ethics or public theology today, and in discerning ways beyond internicene conflicts that detract from Catholics' shared vocation to solidarity within a suffering world, will delight in and benefit from Heyer's fine work.
Charles E. Curran
Kristin Heyer touches many bases—theology, philosophy, law, and advocacy groups—in developing her understanding of public theology and the social witness of U.S. Catholicism. Not all will agree with every aspect of her analysis and approach, but everyone must appreciate the helpful contribution she has made to this important discussion by bringing into the dialogue an analysis of the work of three Catholic advocacy groups.