To be a Jesuit “is to know that one is a sinner, yet called to be a companion of Jesus.” So states Degree 2 of the Thirty-Second General Congregation of the Society of Jesus. Like all core insights of Ignatian spirituality, the statement is equally applicable to the Christian life in general: the Christian is a
Volume 83 Number 3
This article sketches the global ethic proposed by Hans Küng and how Pope Francis’s writings on a culture of encounter help advance it. Religious nationalism impedes the development of this global ethic. Küng’s global ethic resists this nationalism and Francis’s approach provides guidance on whether the local or the global should take priority in concrete circumstances. The contributions of Küng and the pope are complementary and together can advance the ethic needed for greater justice and peace in a globalizing world.
This article examines the relationship between children and the Eucharist at Trent by studying the Acta of Sessions XIII and XXI and by historically and theologically contextualizing Session XXI. It argues that Trent’s teachings on children and the Eucharist are motivated more by concerns about what is necessary for salvation than by reflection on children’s spiritual growth or membership in the church. While the council adequately articulates the requirements for salvation, it does not offer a comprehensive eucharistic theology, which could lead to deeper reflection on children’s relationship with the Eucharist.
Karl Rahner famously proclaimed that Vatican II marked the beginning of a new Christian epoch, that of the “world church” (Weltkirche). He also proposed that the Catholic Church develop a global pastoral-strategic plan for the world church. This recommendation needs updating. This can occur through conversation with theologians engaged with Christianity in the Global South: Lamin Sanneh and Gemma Tulud Cruz. They offer ideas regarding the translatability and emerging inclusivity involved in the concrete, localized performances of ecclesial life that constitute the world church. Combined with Rahner’s rendering of the nexus between Christology and ecclesiology, these ideas can impel and guide attempts to think through and live out the church’s catholicity today.
Feminist activists and women’s studies scholars have referred to moments where women understand the impact of sexism on their lives as clicks. Karl Rahner’s account of witness will help us identify why such clicks are theological. In turn, analysis of these clicks in conversation with feminist epistemology will illuminate what it will require to become hearers of the Word. A feminist theology of testimony calls us to facilitate theological inclusion and the development of theological subjects.
Karl Rahner acknowledged freely that “the anonymous Christian,” as a category, could be problematic. His interest, he stressed, was not in the term but in understanding the universality of God’s grace and the access of all people to grace. Reception of Rahner’s theology of salvation, however, has often neglected this broader framework to focus on the term itself. This article, which engages Rahner’s theology of grace in both its ecclesiological setting and its universal reach, argues that this theology can be an asset to dialogue even in the context of religious pluralism.