[The article explores the possibilities for a constructive theology of priesthood drawn from the work of Edward J. Kilmartin, S.J. (1923–1994). Placing Kilmartin’s direct treatment of church office within the context of his larger theological project, the author names the unstated thesis guiding Kilmartin’s approach: the ministerial priesthood serves the memory of Christ. The article

[The author examines the integral relationship between the Trinity and creation based on the theology of St. Bonaventure. Divine action is considered not as episodic intervention but within the context of relationship. Because creation is a finite expression of the infinite Word of God, it is intrinsically related to the primacy of Christ. An eternal

[Deaf people often have been outsiders in a hearing Church. The message of the Church has not reached Deaf people because the language, symbols, culture of the traditional Church, and the view of Church people on deafness were remote from the culture and daily life experiences of Deaf people. In several countries, new developments are

[John Wyclif (d. 1384) was well acquainted with the medieval traditions of just war and crusading articulated by theologians and canon lawyers. Yet he had become disillusioned with a Christian society that exploited these traditions to pursue destructive policies of repression and conquest, thereby forsaking the eternal Law of Christ. For Wyclif, the Law of

[The author examines a basic question for theological inquiry: how is congruence between past and present meaning achieved in tradition and in theological judgment? He begins by criticizing the account of traditional continuity offered in the recent work of Kathryn Tanner and by considering the limits of correlation in explaining congruence in theological judgment. Constructively,

[The intercessory role of the saints often is ignored today in favor of the saints’ role as models of holiness. This can obscure the theological truth communicated profoundly in invocation and intercession, namely that Christ’s work is victorious in all times and places and unites all in one eschatological communion of response to his offer

[The author clarifies two dominant methodologies that persist in U.S. Catholic social ethics as represented by J. Bryan Hehir and Michael J. Baxter. A comparative analysis of these reformist and radicalist approaches along with their theological foundations challenges contemporary perspectives on their coexistence, and it suggests ways in which the two might mutually inform one