Drawing out Stephen Bevans’s thesis that Christian theologizing has never been an
exclusively European project, this article proposes that theologians working within
the context of the United States turn their theological praxis to consideration of
persons in all our splendid, impoverished, joyous, sobering, and diverse humanity.
The article accords particular attention to cultural pluralism and interculturality along
with transdisciplinary methods of theologizing. Given the violent public activity of
white racist supremacist groups and individuals along with the barrage of racist verbal
assaults and tweets by high-ranking officials, theology’s active and public defense of
human persons has never been more necessary.

The African Jesus of Tinyiko Maluleke and the Christ of deep incarnation represent
two radically different christological trajectories. While the deep incarnation theologians
extend Jesus’s body into social and cosmic bodies, Maluleke locates Jesus’s body in the
bodies of his fellow Africans. Each of these christological moves is interpreted as a
manifestation, albeit in a different sense, of God’s radical embodiment through Jesus in
our world. African appropriations of Jesus stand out as a warning that even christologizing
centered upon the category of “flesh” is at risk of remaining purely visionary unless it is
done by and/or with those in whose own bodies Jesus is being crucified.

The anthropocentric orientation and treatments of evolution and ecology found in
Laudato Si’ undermine its potential for operationalizing its vision of “splendid universal
communion.” Jesuit astronomer William Stoeger’s conceptions of experience and
knowledge provide a resource for addressing these concerns and for fostering a
perceptual turn to the cosmos in theology. Comparisons with Lonergan and Rahner
illustrate the potential of Stoeger’s approach, and the Spiritual Exercises illustrate his
vision. The article concludes by considering the theological horizons of his approach.

This three-section article reappraises both Edward Schillebeeckx’s continuing
significance and the relationship between ecclesiology and political theology. Having
identified two differing sets of concerns within political theology, the first section
argues that the claim that the church is the true form of political theology needs to
be disciplined by a Schillebeeckx-like critical ecclesiology if it is to avoid ecclesiological
idealism. The second section argues that such transformative ecclesiology is itself an
act of intra-ecclesial political theology; and the third that it needs to be pursued with
greater political astuteness than Schillebeeckx manifested in his theology of ministry.

Edward Schillebeeckx’s theology of creation can serve as a foundation for authentic
Christian self-understanding in relation to the ecological crisis. Schillebeeckx provides
a Thomistic view of humanity and creation as both autonomous and “given” from God.
Schillebeeckx’s anthropocentric “creation faith” and nuanced view of secularization
provide a way of preserving the uniqueness of humanity without devaluing nature.
Structural parallels with Pope Francis’s Laudato Si’ are developed in order to provide
a fundamental-theological foundation for determining the proper role of human
beings in relation to creation.

This article examines the contribution of Catholic political theology to contemporary
discussions about a lack of solidarity in liberal constitutional democracies particularly
in Europe. John Milbank’s interpretation of this lack as indicating that secular liberalism
has seen its day and should be replaced by a Catholic political order is presented as
a viable alternative to attempts at strengthening the secular constitutional state at
the pre-political level, as well as to Habermas’s deliberative democratic solution. Yet,
reading Milbank against himself, the author argues that a Catholic political theology,
precisely because it should follow Milbank’s suggestions, cannot seek to replace the
present sociopolitical order. Instead, Catholic political theologians should discern
where the truth breaks through in this order, where people can act in surprising
solidarity with each other even if this conflicts with their political views.

How does political theology, with its eschatologically themed commitment to both
critique and constructive transformation of the social, economic, and political in the
light of the Gospel, break through to a distressed Western polis focused on the
immediate and the short-term, with almost no sense of a “future”? I suggest discipleshipas-performance and a temporal and sacramental “natural theology of desire,” in tune
with the revelation of the grace of God in Christ in time, as ways of addressing this
conundrum and seconding Pope Francis’s insight that “time is greater than space.

How does political theology, with its eschatologically themed commitment to both
critique and constructive transformation of the social, economic, and political in the
light of the Gospel, break through to a distressed Western polis focused on the
immediate and the short-term, with almost no sense of a “future”? I suggest discipleshipas-performance and a temporal and sacramental “natural theology of desire,” in tune
with the revelation of the grace of God in Christ in time, as ways of addressing this
conundrum and seconding Pope Francis’s insight that “time is greater than space.”

The author underscores the ethical imperatives incumbent on the community called
church in light of the needs and experiences of children. The immediate circumstance
relates to ongoing revelation of widespread clergy sexual abuse of children and
vulnerable adults and the moral duty of the community called church to care for
and protect them. This approach unfolds within two overlapping and overarching
contexts: first, the ecclesiology of the Roman Catholic Church and, second, African
cultural beliefs and religious traditions. A particular focus is placed on the paucity of
Catholic theological or ethical reflection on the dignity of the child, and remedies for
this lacuna, particularly with respect to the African Catholic Church.