The article focuses on what connects the Modernist crisis and the crisis surrounding la nouvelle théologie. Focusing mainly on the work of Ambroise Gardeil, O.P., and Léonce de Grandmaison, S.J., the author shows that representatives of a so-called “third way” (between Modernism and anti-Modernism) were the spiritual fathers of the protagonists of la nouvelle théologie.

This article attempts to bridge the post-Vatican II “conservative–liberal” divide in theology by appealing to the interpretive category of aesthetics. It delineates two aesthetical sensibilities toward Catholic tradition in the contemporary Church—a classical sensibility and a developmental sensibility for the traditionally beautiful. Regarding both as authentically Catholic, the author explores the differing styles of theology

Loss of a sense of creaturehood and of members has occurred across the lines of divided churches in a secular context. The author explores the question whether green experience of nature can be a path toward a renewed sense of creaturehood. Bernard Lonergan’s distinction between faith and belief allows for identifying a primordial faith that

Angelo Roncalli believed in the Church’s potential, from Christ and the Holy Spirit, to become ever again rejuvenated. This came from his prolonged work editing the records of Metropolitan Archbishop Charles Borromeo’s 1575 visitation of his own diocese of Bergamo. The visitation applied Trent’s reform decrees and renewed a large diocese by imposing new standards

Engaging Nietzsche’s genealogy of religion from a liberationist perspective, the author argues that despite Nietzsche’s valuable insights on theology’s potential for limiting human freedom, a Christian theological anthropology is preferable to Nietzsche’s naturalistic view of humanity. The author offers a challenge to Nietzsche scholarship by demonstrating how Nietzsche’s critique of Christianity as a morality of

In a previous article the author noted the role of Lonergan’s four-point hypothesis in unpacking the order of grace in the grace–nature distinction. Here he demonstrates how the hypothesis can be used to resolve classical tensions within the grace–nature debate, arguing that any genuine resolution to those tensions must evoke something like Lonergan’s four-point hypothesis.