This article presents the work of Czech theologian and priest Tomáš Halík as a theology for the post-secular. The first section outlines three general post-secular themes woven throughout his corpus: the blessedness of spiritual seeking, a receptivity to the critical insights of atheism, and the affirmation of doubt and uncertainty as an integral feature of Christian faith. The second section then demonstrates what is distinctive about Halík’s contribution: his engagement with themes of both plurality and uncertainty in a single theological schema. I argue this is an apt response to the post-secular dynamics of the nova effect—as outlined by Charles Taylor and others—that is otherwise lacking in the literature to date.

Debates within ecclesiology on the nature and possibility of ecclesial sin have regained interest in the midst of rising awareness of the church’s historical wrongs. Most theologies and metaphors of a sinful church, however, fail to consider the theological identity of the “sinned against” within the church. This article reads Andrew Sung Park’s theology of han (a Korean concept denoting a complex sense of woundedness) as the underside of sin against Karl Rahner’s theology of a church of sinners to point toward a vision of ecclesial han that attends to the woundedness within the church and its healing.

This article demonstrates the overlooked similarity between Scheeben’s and Rahner’s accounts of God’s self-communication to the human person through uncreated grace. It then argues that though Scheeben’s conception of God’s universal offer of grace evinces similarities with Rahner’s “supernatural existential,” Scheeben differs from Rahner by emphasizing the distinction between nature and grace. This study can help theologians to better situate Scheeben’s theology amid its current renaissance and to reappropriate Rahner’s basic insight about divine self-communication.

This article revisits the debate leading to the inclusion of the notion of a “hierarchy” of truths in the Second Vatican Council’s Decree on Ecumenism to show that it not only concerns the presentation of Catholic doctrine in ecumenical dialogue but that it extends to all of Catholic teaching and practice and ought to serve as a guiding principle in the assessment of ecumenical agreements. Further, it argues that the soteriological criterion or horizon for properly weighing the truths of faith has yet to be fully received. The recent recognition of consensus on the basic truths relating to the doctrine of God’s saving grace between Lutheran, Anglican, Methodist, Reformed, and Catholic Communions represented by the Joint Declaration on the Doctrine of Justification has brought us into a new context, one that invites a more intentional application of this principle for the mutual recognition of shared faith.

Modern theology has attended explicitly to issues concerning method, that is, how theological authors creatively offer interpretations that advance disciplinary knowledge. This article explores the role of aporias—logical impasses—in theological interpretation. After considering two philosophical paths for negotiating the aporia in the work of Nicholas Rescher and Jacques Derrida, it applies these interpretive paradigms to what it calls the central Christian aporia. It argues that mindfulness about the role of aporias in theological method enhances appreciation for the complexity of theological hermeneutics.

This article begins by suggesting a wider or more formal understanding of the movement known as ressourcement. After engaging a recent volume of essays on retrieval, the article takes up the work of one contemporary and one bygone theologian in order to highlight how their work embodies the call for a broader understanding of returning to the sources. It then uses Johann Adam Möhler’s reading of Anselm and later medieval theology as exemplary of this call.

Drawing inspiration from Pseudo-Dionysius, Maximus the Confessor, and Thomas Aquinas, and in support of the definition of evil as the privation of being or goodness, this article proposes a complementary definition of evil. It argues that evil can be defined as the non-advancement of being, appetite, or natural inclination toward its proper perfection or completion. First, it explains what this definition entails, elaborates on its implications, and defends its plausibility. Second, it discusses typical objections to the privation account and shows how defining evil relative to appetite can help overcome them.

In Laudato Si’, Pope Francis highlights the oceans as integral to our threatened common home and stresses the need for more effective ocean governance. Theologians can help to meet that need. By turning their attention to the UN Convention on the Law of the Sea (UNCLOS) and its further development, and by practicing “ocean empathy,” they can join ocean scientists, NGOs, international lawyers, and others in caring for the oceans by shoring up the law of the sea.

Christian theological anthropology has been critiqued for its habit of sharply distinguishing the human from the nonhuman and for thereby depreciating human animality in one form or another. Within the context of modern theological anthropology, the result of this habit has often been a vision of the human according to which the less animal we are, the more self-transcendent and God-open we are. In light of recent theological and interdisciplinary interest in the Umwelt-theory of Jakob von Uexküll (1864–1944), I indicate how Uexküll’s influential account of animal Umwelten can be a resource for theologians seeking to articulate human self-transcendence and God-openness in a manner that avoids the depreciation—whether explicit or implicit—of our animality.

Over the past ten years of Francis’s pontificate, a transversal axis cutting across all his writings is his appreciation for the importance of social integration in Latin America. For the pope, humanity must gradually move toward greater and better forms of encounter, integration, and inclusion—that is, toward the “Great Homeland.” His experiences in South America have led him to a contextually situated conviction about the importance of concrete encounter and inclusion that has transferred to his universal teaching and, in this sense, forged his pontifical teaching from the margins. Turning to a specific corpus of papal texts written for Latin American people, we will analyze the methodological assumptions of this whole program of integration thought for the global community.